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FROM    THE   LIBRARY   OF 

REV.    LOUIS    FITZGERALD    BENSON.   D.  D. 

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THE 


Hymn  of  Hildebert 


AND    OTHER 


MEDIEVAL     HYMNS 


WITH    TRANSLATIONS 


BY   ERASTUS   C.   BENEDICT 


NEW  YORK 

ANSON  D.  F.  RANDOLPH 

1867 


_ . 


Entered  according  to  Act  of  Congress,  in  the  year  1m'>7,  \>y 

ANSON    I).  F.  RANDOLPH, 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the 
District  of  New  TorK. 


Br  \dmi;i:i:t  Press. 


PREFACE. 


These  translations  have  been  the  agreeable  labor  of 
occasional  hours  of  leisure.  Several  of  them  have  at 
different  times,  during  the  last  fifteen  years,  appeared  in 
public  journals,  literary  and  religious,  and  the  favorable 
mention  made  of  some  of  them  has  induced  me  to  collect 
those  which  have  been  published,  and  to  add  some  others, 
including  the  Hymn  of  Hildebert  to  the  Trinity.  Of  some 
of  them,  previous  translations  are  numerous  and  excel- 
lent. 

In  making  this  selection,  my  aim  has  been  to  bring 
together  such  a  variety  of  hymns  and  topics  as  should,  in 
small  compass,  exhibit  the  evangelical  faith  and  character 
of  those  eminent  and  devout  men,  whose  light  shone  so 
purely  in  that  period  of  Christianity  which  we  call  the 
Middle  Ages ;  their  ideas  of  God  and  his  attributes,  of 
the  Father,  the  Son,  and  the  Holy  Spirit ;  their  knowledge 
of  the  Scriptures ;  their  exhaustive  treatment  of  their 
topics,  and  their  modes  of  thought  and  expression,   so 


IV  PREFACE. 

simple  and  unpretentious.  I  was  also  especially  influ- 
enced by  a  desire  to  exhibit  that  oneness  of  evangelical 
faith,  and  that  Christian  union  in  the  great  characteristic 
and  essential  elements  of  our  holy  religion,  which  enables 
us  to  acknowledge  our  brotherhood  with  these  simple- 
minded,  cultivated,  and  sanctified  men,  who  devoted  their 
lives  to  religion  as  it  was  presented  by  the  Saviour  and 
his  sacred  family,  and  their  early  successors,  appealing  to 
the  heart  instead  of  to  the  senses,  and  manifesting  itself 
in  great  but  simple  and  intelligible  truths,  and  not  in 
forms  and  rites,  and  ceremonies  and  vestments.  I  make 
little  account  of  the  fact  that  they  may  have  believed 
something  which  I  cannot  believe,  and  may  have  used  a 
ritual  and  liturgy  which  I  disapprove.  I  never  stop  to 
think  that  the  authors  of  the  "Imitation  of  Christ,"  of  the 
"Holy  Living  and  Dying,"  of  the  "Pilgrim's  Progress," 
held  to  points  of  faith,  and  used  rites  and  modes  of  worship 
different  from  mine,  any  more  than  I  do  that  the  holy 
apostles  themselves,  who  were  with  the  Lord  continually, 
and  listened  to  those  daily  teachings  which  drew  such 
crowds  of  hearers,  and  who  saw  all  his  miracles,  were, 
even  after  the  resurrection,  still  ignorant  of  the  nature 
of  his  kingdom,  of  his  sacrifice,  and  of  his  great  salva- 
tion. 

I  make  no  apology  for  the  simplicity  and  naturalness 
of  these  translations.     It  would  have  been  less  laborious 


PRE  FA  CE.  V 

and  difficult,  to  make  translations  which,  to  certain  tastes, 
would  have  been  more  agreeable,  and  would  have  seemed 
more  poetical — expanded  paraphrases — English  hymns 
founded  upon  the  Latin  ones,  intensified  by  epithets  and 
ornamented  with  imagery.  My  own  taste,  however, 
found  a  great  charm  in  the  great  simplicity  and  brevity 
of  the  originals,  and  I  preferred  to  translate  those  striking 
qualities.  I  have  accordingly  kept  the  English  version 
within  the  length  of  the  Latin  original,  and  have  en- 
deavored to  perform  this  task,  certainly  difficult,  and 
sometimes  said  to  be  impossible,  without  sacrificing  ease 
in  versification,  or  the  meaning  and  spirit  of  the  original. 
How  far  I  have  succeeded  must  be  left  to  the  judgment 
of  others. 

In  most  cases  also  I  have  adopted  the  stanza  and 
measure  of  the  original,  and  the  double  rhymes  and  dac- 
tylic terminations  so  common  with  those  Latin  hymnolo- 
gists.  I  do  not  share  the  opinion  sometimes  expressed, 
that  in  our  language  such  rhymes  are  inconsistent  with 
the  dignity,  gravity,  and  tenderness  which  may  be  ex- 
pressed by  them  in  Latin,  and  without  which  sacred 
hymns  would  lose  their  character.  To  this  opinion,  per- 
haps, may  be  attributed  the  fact,  that  in  the  English 
version  of  the  psalms  by  Dr.  Watts,  there  are  no  double 
rhymes,  except  three  couplets  in  his  translation  of  the 
Fiftieth  .Psalm,  and  in  the  versions  of  Tate  and  Brady, 


VI  PREFA  CE. 

and  of  SternhoUl  and  Hopkins  none,  and  that  the  earlier 
translations  of  the  Dies  Ir<p.  were  made  in  single  rhyme. 
Many  of  the  more  recent  ones,  however,  are  made  with 
double  rhyme,  and  I  apprehend  that  the  opinion  is  now 
general  that  the  true  spirit  and  solemnity  of  that  great 
hymn  are  better  exhibited  in  some  of  the  double  rhyme 
translations  than  they  are  in  any  others.  When  the  line 
is  trochaic,  the  trochaic  ending  preserves,  instead  of  im- 
pairing, the  tone  and  feeling  of  the  lines — which  may  be 
expressive  of  an}^  sentiment,  however  grave  or  tender. 
Many  of  the  sweetest  and  most  devotional  hymns  in  our 
language,  are  in  double  rhyme,  and  1  need  refer  only  to 
the  grace  and  dignity,  as  well  as  tenderness  and  strength, 
with  which  Wesley  and  Heber  and  others,  use  the  double 
rhyme,  to  show  the  truth  of  these  remarks.  1  am, 
indeed,  by  no  means  certain  that  the  double  rhyme  may 
not  in  the  end,  prove  to  be  the  higher  and  better  style  of 
versification  and  rhythm.  I  incline  to  the  belief  that 
there  is  in  it  a  more  graceful  cadence,  a  more  flowing  and 
easy  transition,  and  a  more  unbroken  harmony,  than  in 
the  sometimes  crisp  and  sharp  ending  of  the  single  rhyme. 
It  is  surprising  that  Milton,  who  used  rhyme  with  ad- 
mirable skill,  should  speak  of  it  as  the  invention  of  ;i 
barbarous  age,  to  set  off  wretched  matter  and  lame  metre. 
In  the  universality  of  rhyme,  as  in  the  further  fact  that  it 
is  peculiar    neither  to  the  rudeness  of  an    early  and    bar- 


PREFACE.  VI 1 

barous  age,  nor  to  the  over-refined  ingenuity  of  a  late 
and  artificial  one,  but  runs  through  whole  literatures,  we 
find  its  best  defence,  and  the  evidence  that  it  lies  deep  in 
our  human  nature,  since  otherwise  so  many  peoples 
would  not  have  lighted  upon  it.  or  so  inflexibly  main- 
tained it ;  for  no  people  has  ever  adopted  an  accentual 
rhythm  without  also  adopting  rhyme,  which  only  in  weak 
and  indistinct  beginnings  makes  its  first  appearance,  and 
with  advancing  refinement,  poetical  cultivation,  and  per- 
fection of  language,  rises  to  its  highest  excellence.  It 
has  been  well  said,  that  rhyme,  well  managed,  is  one  of 
the  most  pleasing  of  all  inventions  for  entertaining  the 
mind — constantly  raising  expectation,  and  as  often  satis- 
fying it.  The  ear  anticipates  the  sound  without  knowing 
what  the  sound  would  express.  This  expectation  and  its 
gratification  are  a  constant  pleasure,  different  from  that 
conveyed  by  the  thought,  but  always  playing  about  it, 
and  in  harmony  with  it — like  music,  adorning  and  intensi- 
fying it.  It  is  hardly  to  be  believed  that  the  classical 
versification  could  be  native  or  vernacular  to  any  people, 
and  it  is  not  more  easy  to  believe,  that  if  it  had  been 
natural  to  the  Romans,  it  would  have  so  easily  retired 
before  that  rhythmical  versification  which  supplanted  it. 
It  is  worthy  of  remark,  in  this  connection,  that  all  those 
peoples,  which  in  our  day  are  spoken  of  as  the  Latin  nee, 
to  distin sruish  them  from  the  Gothic  and  Sclavic  races, 


V1H  PREFACE. 

have  their  poetical  literature  characterized  by  rhythmical 
and  accentual  versification  and  by  rhyme,  and  that  the 
metres  of  Virgil  and  Horace  and  Catullus  have  given 
place  to  rhyme  and  accent,  even  in  the  Italian  peninsula, 

Of  some  of  these  hymns  (some,  indeed,  which  have 
been  better  translated  by  others)  I  have  made  more 
than  one  translation.  Without  assigning  any  satisfac- 
tory reason  why  I  should  thus  be  willing  to  come  into 
comparison  with  others  of  established  reputation,  I  may 
say  that  the  reason  which  would  induce  me  to  make  one 
translation  might  well  induce  me  to  make  several — differ- 
ent tastes  being  gratified  by  various  forms  of  presenting 
the  same  thoughts.  As  to  the  translations  of  the  Dies 
Ira,  I  will  also  say  that  the  second  in  order  was  published 
many  years  ago,  before  the  thought  of  using  English 
double  rhyme  for  so  serious  a  purpose,  had  entered  my 
mind.  The  third  was  afterwards  written  in  double  rhyme, 
and,  finally,  the  oilier  was  the  result  of  an  attempt  to  use 
nothing  but  the  Gothic-English  language,  discarding  en- 
tirely the  use  of  Latin  derivatives.  This  one  being  more 
agreeable  to  my  taste,  I  have  given  it  the  tirst  place. 

All  these  early  Latin  hymns  were  written  before  the 
invention  of  printing,  and  copies  were  often  taken  down 
from  memory  or  learned  from  oral  tradition,  which,  doubt- 
less, furnishes  the  reason  whv,  sometimes,  one  or  moro 
Stanzas  are  omitted  in  some  copies,  and  why  the  arrange- 


PREFACE.  IX 

ment  of  the  stanzas  differs,  in  different  copies  of  the  same 
hymn.  I  have  followed  what  seemed  to  me  the  best 
authority  for  the  text,  and  I  have  not  hesitated  to  adopt 
the  arrangement  of  the  stanzas  which  seemed  to  me  the 
most  forcible  and  beautiful.  In  like  manner  I  have  also 
substituted  a  word  and  changed  the  arrangement  of  words 
in  a  line,  where  the  rhythm  so  plainly  demanded  it  as  to 
compel  the  belief  that  such  was  the  author's  arrange- 
ment. 

I  have  preceded  most  of  the  hymns  with  a  brief  sketch 
of  the  supposed  author,  or  a  sort  of  argument  of  the 
hymn,  or  brief  commentary  upon  it.  I  am,  however, 
far  from  believing  that  the  authorship  of  them  is  thus 
attributed  on  sufficient  evidence  in  all  cases.  There  is 
nardly  one  that  has  not  been  attributed,  with  equal  confi- 
dence, to  more  than  one  author,  and  there  are  few  of  them 
whose  authorship  can  be  considered  as  settled,  on  evidence. 

A  word  more  as  to  the  thread  by  which  these  hymns 
are  here  connected — so  slight  that,  perhaps,  it  might  not 
be  perceived,  unless  it  were  pointed  out.  The  Christian 
faith,  life,  and  hope,  founded  upon  the  being  and  attri- 
butes of  God;  the  birth,  teachings,  sufferings,  death, 
resurrection,  ascension,  and  commemoration  of  our  Lord, 
and  the  gift  of  the  Holy  Spirit,  are  exhibited  in  the 
order  which  I  have  adopted,  while  the  doctrines  of  faith 
and  grace,  and  the  spirit  of  devotion,  animate  the  whole. 


X  PRE  FA  CE. 

The  careful  and  learned  remarks  of  the  Rev.  Dr.  Wil- 
liams in  his  "Miscellanies,"  p.  72,  of  Dr.  Coles  in  his 
"Dies  Irae,"  of  Dr.  Schaff  in  his  "New  Stabat  Mater," 
of  Dr.  Neale  in  his  "Medieval  Hymns,"  and,  above  all, 
the  Preface,  Introduction,  and  notes  of  Archbishop 
Trench  in  his  "Sacred  Latin  Poetry,"  are  worthy  of 
careful  study  by  all  who  desire  to  be  informed  on  the 
subject  of  Latin  hymnology.  I  have  read  them  with 
the  greatest  interest,  and  have  borrowed  much  from  them, 
as  well  in  this  preface  as  elsewhere,  for  which  I  desire 
to  make  this  acknowledgment,  because  I  have  almost 
always  neglected  to  do  so  in  the  text  of  my  remarks. 


MEDIAEVAL   HYMNS 


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HILDEBERT. 


Hildebert  de  Lavardix  was  a  Frenchman.  He  was 
born  in  1057  and  was  educated  in  the  highest  scholarship 
and  culture  of  his  time,  having  studied  under  Beranger 
and  St.  Hugh  of  Cluny  whose  life  he  wrote.  He  was 
consecrated  Bishop  of  Mans  in  1097,  and  in  1125  became 
Archbishop  of  Tours  and  was  one  of  the  great  ornaments 
of  the  French  Roman  Catholic  Church.  All  the  authors 
of  that  period  speak  in  his  praise.  It  was  commonly  said 
of  him, 

Inclytus  et  prosa  versuque  per  omnia  primus, 
Hildebertus  olet  prorsus  ubique  rosam. 

His  Hymn  to  the  Trinity  is  every  way  worthy  of  him. 
It  is  characterised,  equally,  by  harmony  and  grace  and 
by  sententious  brevity.  Its  fullness  and  discrimination 
as  a  theological  essay  and  its  easy  and  familiar  use  of 
Scriptural  allusion,  are  quite  as  remarkable  as  its  gentle 
spirit  of  devotion  and  its  poetical  animation,  in  which  it 
has  been  said  to  equal  the  very  best  productions  which 
Latin  Christian  poetry  can  anywhere  boast. 

The  Poem  has  a  sort  of  epic  completeness  ;  its  Begin- 
ning— the  knowledge  of  God — Fides  orthodoxa — the  true 
creed,  as  to  the  Three  Persons  of  the  Holy  Trinity — ex- 
hibiting their  attributes,  as  the  foundation  of  the  Christian 
character ;  its  Middle — the  weakness,  the  trials  and  the 
temptations  of  the  Christian  life,  in  its  progress  to  perfect 
trust  and  confidence  in  God  and  assurance  of  His  final 
grace ;  its  End — the  joys  and  glories  of  the  Heavenly 
Home  of  the  blessed. 

1 


HILDEBERTI    HYMNUS. 


ORATIO    DEVOTISSIMA 

AD    TRES    PERSONAS    SANCTISSIM^    TRINITATIS. 


AD    PATREM. 

SUplja  rt  Q,  magne  Seus ! 
3BU!  i3U!  Deus  metis  — 
ffiujus  birtus,  totum  posse; 
(flujus  sensus,  totum  nosse; 
atujus  esse,  summum  fconum; 
ffiujus  opus,  ptecjuiti  bonum. 

Super  cuncta,  subter  euneta; 
?S.rtra  euneta,  intra  euneta. 

Jntra  euneta,  nee  inelusus; 
iBxtra  euneta,  nee  e.velusus; 
j&uper  euneta,  nee  elatus  ; 
3>utotcr  euneta,  nee  substratus. 

Super  totus,  prcrsitientio ; 
JDUluer  totus,  susttneutio ; 
iBxtra  totus,  eompleetentio; 
Jntra  totus  es,  implentio. 

Jntra,  nunquam  eoaretaris; 


HYMN    OF   HILDEBERT. 


An  Address  to  the  Three  Persons  of  the  most  Holt 
Trinity. 


TO  THE  FATHER. 

Father,  God,  my  God,  all  seeing ! 
Alpha  and  Omega  being — 
Thou  whose  power  no  limit  showeth 
Thou  whose  wisdom  all  things  knoweth, 
God  all  good  beyond  comparing — 
God  of  love  for  mortals  caring — 

Over,  under,  all  abounding, 
In  and  out  and  all  surrounding — 

Inside  all,  yet  not  included, 
Outside  all,  yet  not  excluded, 
Over  all,  yet  not  elated, 
Under  all,  yet  not  abated — 

Thou  above — Thy  power  ordaining — 
Thou  beneath — Thy  strength  sustaining- 
Thou  without — the  whole  embracing — 
Thou  within — Thy  fullness  gracing. 

Thee  within,  no  power  constraineth— 


HILDEBERTI  HYMN  US. 

Extra,  nunquam  Tiilataris. 
jruper,  nullo  sustentaris ; 
gutter,  nullo  fatigaris. 

ittunimm  mobens,  non  moberis; 
ILoeum  tenens,  non  teneris ; 
Cempus  mutant,  non  mutaris; 
Uaga  firmans,  non  bagaris. 
IbJis  externa,  bel  neresse, 
jHon  altcrnat  tuum  esse. 

I^eri  nostrum,  eras  et  pritiem, 
temper  titt  nune  et  itrem. 
Cuum,  ZUeus,  ijoiiernum 
Jnlribisum,  sempiternum ; 
Jn  ijoe,  totum  prtfbitiisti, 
Sotum  simul  perferisti 
£lTr  exemplar  gumma*  mentis, 
jFormam  pr&stans  elementis. 

AD    FILIUM. 

Jiate,  $)atri  eoccqualis, 
fflatri  eonsubstantialis, 
jjatris  splentror,  et  figura, 
jf  aetor  faetus  ereatura, 
(Carnem  nostram  intniisti, 
(Causam  nostram  suseepisti. 

S>empiternus,  temporalis; 
iWoriturus,  immortalis ; 
Uerus  fjomo,  berus  Deus; 
?)mpermixtus  ?±}omo=3Deus. 


HYMN  OF  HILDEBERT.  5 

Thou  without,  no  freedom  gaineth — 
Over  all.  Thee  none  sustaineth, 
Under  all,  no  burden  paineth. 

Moving  all,  no  change  Thou  knowest — 
Holding  fast,  Thou  freely  goest. 
Changing  time,  Thou  art  unchanging 
Thou  the  fickle  all  arranging. 
Force  and  fate  whichever  showing 
Are  but  footsteps  of  Thy  going. 
Past  and  future  to  us,  ever 
Are  to  Thee  but  now  forever. 
Thy  to-day,  with  Thee  abiding 
Endless  is,  no  change  dividing — 
Thou,  in  it,  at  once  foreseeing 
All  things,  by  Thee  perfect  being. 
Like  the  plan  Thy  mind  completed, 
When  creation  first  was  meted. 

TO  THE  SOX. 

Son,  the  Father's  equal  ever. 
From  His  substance  changing  never. 
Like  in  brightness  and  in  feature, 
Though  creator,  still  a  creature. 
Thou  our  human  body  worest 
Our  redemption  too  Thou  borest. 

Endless,  still  Thy  time  declaring. 
Deathless,  though  Thy  death  preparing, 
Man,  and  God,  divided  never, 
Thou  Man-God,  unmixed  forever, 


HILDEBERTI  HTMNUS. 

lion  conbersus  ijic  in  carnem, 
jlcc  minutug  propter  carnem ; 
l^ic  asss5umptus8E  est  in  Drum, 
jicc  consumptus  propter  Drum ; 
yatrt  compar  iicitate, 
itrlinor  carnis  bcritatc. 
HJeus  pater  tantum  Dei, 
Virgo  mater  est,  setr  33  ei. 

Jn  tarn  noba  ligatura 
g>ic  utraque  jstat  natura, 
©t  conserbet  quicquitr  erat, 
4f acta  (luitftam  quotr  non  erat. 

iioster  iste  ittetiiator, 
Jste  noster  legis  iator; 
atircumcteus,  baptifatus, 
Ctrucifuus,  tumulatus, 
©btiormibit,  et  trcsecnliit, 
l&esurrexit,  et  asccnirit ; 
J5ic  at*  calos  clcbatus, 
Jutiicabit  jutiieatus. 

AD    SPIRITUM". 

^Jaraclctusi,  incrcatus, 
jlcquc  factum,  nepe  natus, 
|Jatvt  consors  grnitoqur, 
Sic  procctrit  ah  utvoque, 
Jlc  git  minor  potentate, 
Jlrc  itsrrrtus  qualitatc. 
iDuanti  illi,  tantug  i^tc ; 


HYMN  OF  HILL E BERT. 

God  is  not  to  flesh  converted 
Nor  by  flesh  the  Gocl  perverted- 
God  in  human  form  appearing, 
Never  human  weakness  fearing— 
With  the  Father  equal  being 
Fleshly  weakness  disagreeing, 
God  the  God  begetting  solely, 
Virgin  both  conceiving  wholly. 

In  this  union,  thus  created, 
Both  the  natures  there  are  mated. 
Each  its  own  existence  taking. 
Both  a  new  existence  making. 

He,  alone  our  Interceder, 
Our  Lawgiver  and  our  Leader, 
He  the  law  and  Gospel  heeded, 
To  the  cross  and  grave  proceeded. 
There  He  slept  and  there  descended. 
There  He  rose  and  then  ascended. 
Judged  on  earth — in  heaven  He  liveth, 
And  the  world  its  judgment  giveth. 

TO  THE  HOLY  SPIRIT. 

Comforter,  denominated, 
Never  born  and  not  created, 
Both  the  Son  and  Father  knowing — 
Spirit  from  them  both  outgoing, 
Thus  in  power  their  equal  being 
And  in  quality  agreeing. 
Great  as  they,  He  still  remaineth, 


HILDEBERTI  HYMN  US. 

(Quales  iilt,  talis  iste ; 
3Bx  quo  illi,  r.r  tunc  iste; 
(Quantum  tilt,  tantum  i^te. 

Pater  alter,  setn  gigncnlro; 
jiatus  alter,  setr  nascentio ; 
JFlamen,  at  1)is  proretientio ; 
&rcs  sunt  unum,  subsistence, 
©uisque  trium  plenum  Drug; 
jdon  tres  ta-metf  B(,  setr  Deus 
Jn  Ijoc  Deo,  Deo  hero, 
&res  et  unum  asscbero; 
Dans  usice  unitatem, 
3St  personis  trinitatem. 

Jn  personis,  nulla  prior, 
jflulla  major,  nulla  minor; 
tUnaqua^uc  semper  ipsa, 
Sic  est  eonstans  atque  fua, 
21 1  nee  in  se  Varietur, 
Jlee  in  ulla  transmutetur. 

$){rc  est  fifties  ortijotio.ra, 
jlon  1)fr  error  sine  no.ra, 
g>icut  tiiro,  sie  et  eretio, 
ilee  in  prabam  partem  retro: 
Jntie  bruit,  tone  Deus, 
iile  tiespcrrm,  quambis  reus, 
lieus  mortis,  non  tiespero, 
Setr  in  morte  bitam  qmrro. 
iRuo  te  plaeem,  nil  prartcntio 


HYMX  OF  HILDEBERT. 

All  their  goodness,  he  retaineth. 
With  them  from  the  first  existing, 
All  their  power  in  him  subsisting. 

Father  He  begetting  showeth, 
Son,  from  human  birth  He  groweth, 
Spirit,  from  them  both  outflowing, 
They  are  one,  the  Godhead  showing. 
Each  is  God,  in  fullness  ever, 
All  are  God  and  three  Gods  never. 
In  this  God,  true  God  completing, 
Three  in  one,  are  ever  meeting, 
Unity  in  substance  showing, 
Trinity  in  persons  knowing. 

Of  the  persons  none  is  greater, 
Neither  less  and  neither  later, 
Each  one  still  itself  retaining, 
Fixed  and  constant  still  remaining, 
In  itself  no  variation, 
Neither  change,  nor  transmutation. 

This  is  true  faith,  for  our  keeping. 
Error  bringeth  sin  and  weeping — 
As  I  teach  it,  I  believe  it, 
Nor  for  other  will  I  leave  it. 
Trusting  Lord  thy  goodness  ever 
Though  I  sin,  I  hope  forever. 
Worthy  death,  but  not  despairing, 
By  my  death,  my  life  preparing. 
When  I  please  thee,  nothing  showing 


I O  HILDE  />'  E  H  1 1  H  TMN  US. 

fiisi  tibcm  quam  ostrnbo. 
dFiiem  btics ,— ijanc  imploro, 
iLcba  fascem  quo  laboro  ; 
|ier  boc  sacrum  cataplasma 
©onbalescat  cxgrum  plasma, 

IBxtra  portam  jam  iirlatum, 
Jam  ftrtcntcm,  tumulatum, 
TfcJitta  ligat,  lapis  tirgrt ; 
Jreb  si  jutes,  Ijtc  resurget 
Jube!  lapis  rebolbctur, 
Jube!  bitta  birumpctur;— 
lExiturus  nescit  moras, 
^Jostquam  clamas  "lExi  foras!" 

Jn  Ijoc  salo,  mea  ratis 
Jnfcstatur  a  pitatls: 
?$inc  assultus,  tnbc  flurtus; 
fljinc  ct  tube,  mors  rt  lurtus; 
£>rt  tu,  bone  nauta,  brni; 
jJrcmc  bentos,  marr  Irni; 
jFac  absrebant  1)i  pirate, 
23uc  ab  portum,  salba  rate. 

Jnfcccunba  mea  ficus; 
fflujus  ramus,  ramus  siccus, 
Jnribctur,  inrrnbrtur, 
j&i  promulgas  quob  mcrrtur. 
£>cXi  bor  anno  btmittatur, 
j^tcrcorctur,  fobiatur; 
<Ruob  si  nrrbum  rrsponbebit — 
$  lens  Ijor  loquor— tunc  arbrbit, 


HYMN  OF  HILLEBERT.  I  I 

But  the  faith  on  Thee  bestowing. 
Hear  my  prayer,  my  faith  perceiving, 
From  my  burden,  me  relieving — 
Here,  my  sickness  now  revealing, 
Let  Thy  med'cine  be  my  healing. 

Now,  without  the  city  taken, 
Dead,  offensive  and  forsaken, 
Grave  clothes  bind,  the  stone  confmeth — 
At  Thy  word  the  grave  resign  eth— 
Speak  !  the  stone  away  is  rolling — 
Speak !  the  shroud  no  more  controlling — 
When  "  Come  forth"  Thy  summons  say  eth, 
Then  at  once  the  dead  obey  eth. 

On  this  sea  of  troubles  resting 
Pirates  are  my  bark  infesting — 
Strifes,  temptations,  billows  sweeping, 
Everywhere  are  death  and  weeping, 
Come,  Good  Pilot,  calm  proclaiming, 
Hush  the  winds,  the  billows  taming, 
Drive  these  pirates  to  their  hiding, 
Safe  to  port  my  vessel  guiding. 

My  unfruitful  fig  tree  growing, 
Dry  and  withered  branches  showing, 
Should'st  Thou  judge,  the  truth  discerning, 
Thou  would'st  give  unto  the  burning — 
But  another  season  bless  it, 
Dig  about  it,  Lord,  and  dress  it, 
If  it  then  no  fruit  returneth, 
I  will  praise  Thee  while  it  burneth. 


12  HILDEBERTI  HTMNUS. 

Vctu&  ijostte  in  me  furit, 
&(iuis  mersat,  fiammis  urit; 
Jntre  langueng,  et  afRictus, 
&ibi  soli  gum  relietus. 
iLtt  infirmus  eonbaleseat, 
Ot  1)tc  ijostte  ebanescat, 
©u  birtutem  jejunantoi, 
Bes  infirmo,  ies  oranlii; 
^er  lja>e  fcuo,  Clljristo  teseste, 
ILiberabor  at  Ijae  pc-ste- 
gib  Ijae  peste  solbe  mentem, 
jfac  iiebotum,  pccnitentem; 
2)a  timorem,  quo  projeeto, 
He  salute  nil  eonjeeto; 
33a  fitiem,  spent,  earitatem; 
33a  iriseretam  pietatem; 
Da  contemptum  terrenorum, 
appetitum  supernorum. 

ftotum,  ZDeus,  in  te  spero, 
Beus,  ex  te  totum  quccro;— 
&u  laus  mea,  meum  bonum; 
lUflea  runeta  tuum  bonum. 
ftu  solamen  in  labore; 
ittelriramen  in  languor*; 
Em  in  luctu  mea  Igra, 
JJu  Icnimcn  es  in  ira; 
&u  in  arcto  liberator; 
£u  in  lapsu  relebator: 


HYMN  OF  HILDEBERT.  I J 

Me  the  Evil  one  possessing, 
Flames  and  floods  by  turns  oppressing, 
Feeble,  sick  and  helpless  lying, 
To  thy  grace,  my  soul  is  flying. 
That  my  weakness  all  may  vanish, 
Thou  the  evil  spirit  banish. 
Teach  me  Lord,  my  weakness  staying, 
Grace  of  fasting  and  of  praying, 
This  alone,  the  Savior  telleth, 
Such  a  demon  e'er  expelleth. 
Thou  my  sickened  sense  restoring — 
Faith  and  penitence  imploring — 
Give  me  fear  which,  once  ejected, 
Leaves  salvation  all  perfected. 
Faith  and  hope  and  love  conferring, 
Give  me  piety,  unerring, 
Earthly  joys  forever  spurning. 
Heavenward  still  my  footsteps  turning. 

God,  in  Thee,  all  things  desiring, 
From  Thee,  every  thing  requiring — 
Thou  my  praise,  my  good  abiding, 
All  I  have,  Thy  gift  providing — 
In  fatigue,  Thy  solace  feeling, 
In  my  sickness,  Thou  my  healing, 
Thou,  my  harp,  my  grief  assuaging, 
Thou  who  soothest  all  my  raging, 
Thou  who  freest  my  enthralling, 
Thou  who  raisest  me  when  falling, 


/ 


*4  HILDEBERTI  HTMNUS. 

fHotum  praratag  in  probeetu; 
Spent  conmbas  in  ticfrrtu; 
Si  pis  Icetrit,  tu  repentiis; 
g>i  minatur  tu  trcfrntiis; 
(Quotr  est  aneeps,  tu  tiissoibis; 
©uotr  tegentrum,  tu  inboibis. 

£u  intrarc  me  non  spinas 
Jnfetnaleg  nffieinas, 
JElbi  mirror,  tiM  metus; 
©bi  ftrtor,  uM  fletus; 
©bi  probra  ireteguntur, 
JHfu  rei  ronfuntmntur, 
JHW  tortor  temper  rattens, 
ffilbi  bermis  semper  rtrens;— 
ffitbi  totum  ijoc  perenne, 
©uia  perpes  mors  geljenn&. 

JWe  reeeptet  £ion  ilia, 
3ion,  Uabto  urfts  trancjuilla, 
(ffujus  fabrr,  aurtor  lucte; 
(Kujus  porter,  lignum  rruris; 
ffiujus  clabeg,  lingua  Petri; 
(JTujus  ribes,  temper  Kxti; 
CTujus  muti,  lapis  bibus; 
Cuius  eustos,  itiitx  festibus. 

Jn  l)ae  urbr,  lux  solrmnis; 
Vex  sternum,  pax  prrrnnis; 
3hi  1)ae,  otior  implrns  ecrlos, 
Jn  Ijar,  semper  festum  melos. 


HYMN  OF  II1LDEBERT. 

'Tis  Thy  grace  my  footsteps  guidetli 
Strengthening  hope,  when  it  subsideth. 
None  would  hurt,  but  Thou  forefendest, 
Who  may  threaten,  Thou  defendest, 
What  is  doubtful,  Thou  revealest, 
What  is  myst'ry,  Thou  concealest. 

Never,  Lord,  with  Thy  permission, 
Let  me  enter  in  perdition, 
Where  is  fear  and  where  is  wailing, 
Shame  and  weeping  unavailing, 
Every  loathsome  thing  displaying, 
In  confusion,  disarraying, 
Where  the  fierce  tormentor  lieth, 
And  the  worm  that  never  clieth, 
Where  this  endless  woe,  infernal, 
Maketh  death  and  hell  eternal. 

Let  me  be  in  Sion  saved, 
Sion,  peaceful  home  of  David, 
Built  by  Him,  the  light  who  maketh, 
And  the  cross  for  portals  taketh — 
And  for  keys  the  welcome  given 
By  the  joyful  saints  in  Heaven — 
Walls  of  living  stone  erected, 
By  the  Prince  of  joy  protected — 
Where  the  light,  that  God  is  sending, 
Endless  spring  and  peace  are  blending. 
Perfume,  every  breeze  is  bearing, 
Festive  strains  the  joy  declaring. 


I  6  HILDESER  TI  HTMNUS. 

fion  est  tto  corruptela, 
ilon  iiefeetus,  non  querela, 
ilon  minuti,  non  treformes — 
iSmnes  Glijri^to  sunt  eonformrs. 

Orbs  ecrlestis!  urfts  fceata! 
Super  petram  eolloeata;— 
£lrbs  in  portu  satis  tuto, 
23e  longinquo,  te  salute;— 
&e  saluto,  te  suspiro, 
&e  affeeto,  te  requiro. 

(Quantum  tui  gratulantur, 
©uam  festibe  conbiliantur; 
©uis  affeetus  eos  stringat, 
Slut  quae  gemma  muros  ptngat, 
<©uis  eljaleefcon,  quis  jarnntljus — 
ilorunt  illf  qui  sunt  intus. 

Jn  plateis  ljujus  urbis, 
g>oeiatus  piis  turtis, 
Ctum  ittonse  et  lElija 
IJium  cantem  ?i)alleluia! 


HYMN  OF  HILBEBERT.  1 7 

No  corruption  there  appeareth, 
None  defect,  .or  sorrow  feareth, 
None  deformed  or  dwarfed  remaining, 
All  the  form  of  Christ  retaining. 

Heavenly  City !  happy  dwelling ! 
Built  upon  that  stone  excelling. 
City  safe  in  heavenly  keeping 
Hail !  in  distant  glory  sleeping ! 
Thee  I  hail,  for  thee  am  sighing — 
Thee  I  love,  for  thee  am  dying. 

How  thy  heavenly  hosts  are  singing — 
And  their  festive  voices  ringing — 
What  the  love  their  souls  conforming — 
What  the  gems  the  walls  adorning — - 
Chalcedon  and  jacinth  shining 
Know  they  all,  those  walls  confining. 

In  that  City's  glorious  meeting, 
Moses  and  Elias  greeting — ■ 
Holy  prophets  gone  before  us — 
Let  me  sing  the  heavenly  chorus. 


i8 


JACOBUS  DE  BEXEDICTIS. 


Jacobus  de  Bexedictis,  sometimes  called  Giacomo 
da  Todi,  sometimes  Giacomo  de  Benedetti,  but  more  fre- 
quently Giacopone,  or  Jacopone,  was  an  Italian  lawyer, 
of  the  noble  family  of  the  Benedetti,  at  Todi.  The  sudden 
death  of  his  wife  at  the  Theatre,  impressed  him  so  power- 
fully, that  he  abandoned  his  successful  practice  of  the 
law,  sold  what  he  had  and  gave  it  to  the  poor,  and  joined 
the  then  young  and  popular  order  of  the  Franciscans  and 
devoted  himself  to  a  life  of  religions  austerity.  He  was 
extravagant  and,  if  not  insane,  was  sometimes  ridiculous 
in  his  conduct — in  the  language  of  his  epitaph  "Stultus 
propter  Christum."  He  attacked  with  great  severity  the 
priestly  abuses  of  his  time,  for  which  he  suffered  a  living 
martyrdom,  in  the  prisons  of  a  bad  pope,  from  which  he 
was  finally  released.  The  date  of  his  birth  is  unknown. 
He  died  on  Christmas  day,   1306,  at  a  great  age. 

The  three  poems  which  I  have  embraced  in  this  volume, 
as  his.  the  \!<it<  r  Speciosa^  the  Mater  Dolorosa  and  the 
Cur  Mundus,  if  correctly  attributed  to  him,  fully  estab- 
lish his  rank  as  a  poet  ol'  the  greatest  merit — and  one  of 
them,  the  Stabat  Mater  Dolorosa,  has  been  admired  be- 
yond any  other  Latin  Hymn,  except  the  unapproachable 
Dies  Tree.     The  Mater  Speciosa,  is  here  placed  before  the 

Mater  Dolorosa,  UOl  because  I  suppose  with  Dr.  Xealo  that 

it  was  the  lirst  written,  as  I  do  not,  but  because,  in  the 


J  A  G  OB  US  BE  BENEDIC  TBS.  1 £ 

arrangement  which  I  have  adopted,  a  Hymn  of  the  Nativity 
should  precede  one  of  the  Passion.  If  it  had  stood  alone, 
or  even  had  it  been  the  first  written,  it  would  not  have 
been  left  to  our  day  to  announce  its  beauties.  It  seems 
to  me  to  bear  to  the  Mater  Dolorosa,  something  like  the 
relation  of  a  copy  to  an  original,  and  thus  the  excellence 
and  freshness  of  the  original  may  have  kept  out  of  sight  the 
copy,  with  all  its  merit,  until  recent  discovery  has  placed 
it  by  the  side  of  its  more  distinguished  sister — if  indeed 
they  be  by  the  same  author.  It  is  not  impossible  that  the 
original  of  the  two  may  have  been  written  by  one  of  the 
eminent  men,  earlier  than  Jacopone,  to  whom  it  has  been 
attributed  and  that  the  other  was  but  a  later  imitation. 

Those  early  monks  and  priests  who  were  really  devoted 
to  religion  for  its  own  sake  and  who  lived  ages  before  the 
art  of  printing,  had  but  few  books  and  of  those  the  Bible 
was  the  chief,  and  their  study  of  it  gave  them  the  famili- 
arity with  its  sacred  words,  which  is  so  conspicuous  in 
their  writings.  In  this  poem,  Jacopone  while  he  fully  per- 
ceives and  presents  the  poetical  character  of  the  scene, 
weaves  into  his  verse,  even  more  than  in  the  Mater 
Dolorosa,  all  the  striking  incidents  which  the  Sacred 
Record  details  as  part  of  the  wonderful  story,  and  all  are 
enlivened  by  touches  of  nature  which  are  as  charming  as 
they  are  truthful. 

I  am  indebted  to  an  interesting  article,  by  Dr.  Schaft", 
under  the  title  "A  Xew  Stabat  Mater"  in  the  "Hours  at 
Home"  for  May  1867,  for  my  first  sight  of  this  poem. 
It  contains  a  translation  bv  Xeale. 


20 


STABAT    MATER    SPECIOSA. 


JStaimt  jftater  spectosa 
Juxta  ftenum  gauiiiosa, 

J3um  jacebat  parbulus— 
©ujus  antmam  gauttentem, 
ILaetafcunftam  ac  ferbcntem, 

iPerttansibtt  jubtlus. 
©  quam  laeta  et  ieata 
jfutt  Ijaec  tmmaculata, 

fiflater  ©ntgeniti! 
<®u&  gautrebat  et  rtocbat, 
IBxultabat,  cum  btocbat 

i^tati  partum  tnclgti. 
©uis  jam  est,  qui  non  gautrcret 
(ffjjristi  matrem  si  btoeret 

Jn  tanto  solatio? 
©uts  item  posset  coltetart, 
(JMjnstt  matrem  contemplate, 

ILutrentem  cum  fxlio  ? 
$ro  peccatis  su#  gentis, 
CTljrtstum  btott  cum  jumentis 

i&t  algori  subitum— 


21 


BEAUTIFUL  MOTHER  BY  THE  MAXGER 


Beautiful,  his  mother,  standing 
Near  the  stall — her  soul  expanding — 

Saw  her  new-born  lying  there — 
In  her  soul,  new  joy  created, 
And  with  holy  love  elated, 

Rapture  glorifying  her. 
She,  her  God -begotten  greeting, 
Felt  her  spotless  bosom  beating, 

With  a  new  festivity — 
Holy  joy,  her  bosom  warming — 
Radiant  smiles  her  face  conforming — 

At  her  Son's  nativity. 
Who  could  fail  to  see  with  pleasure, 
Christ's  dear  mother,  without  measure 

Such  a  joy  expressing  there — 
Thus  a  mother's  care  beguiling, 
Thus  beside  the  manger  smiling, 

Her  dear  Son  caressing  there  ? 
For  the  trespass  of  his  nation, 
Suffering  now  humiliation, 

Chilling  with  the  cattle  there — 


22  STAB  AT  MATER  SPECIOSA. 

Utiit  suum  trulcem  natum, 
*fc7agientem,  aioratum, 

Vili  tribersorio. 
fiato  ffiljrteto  in  pncsepe, 
ffiteli  cibes  canunt  tete 

(turn  immenso  gautrio— 
j&tabat  senex  cum  puclla, 
$lon  cum  berbo  nee  loqucla, 

g>tupescentes  corfcHms. 
lEja  mater,  fons  amoris, 
itte  sentire  him  artroris, 

jfac  ut  tecum  sentiam! 
jfac  ut  artreat  cor  meum 
Jn  amatum  (Jlijristum  Deum 

2Et  sibi  complaceam. 
Sarncta  mater,  tetutr  agas, 
JjJrone  introtnicas  plagas 

ffiortii  fixas  balitie. 
©ui  nati  ccelo  lapsi, 
Jam  irignati  ftcno  nasci, 

^Jccnas  mecum  iribilrc. 
jFac  me  here  congauircre, 
Jesulino  coljccrcrc 

Donee  ego  bixero. 
Jn  me  sistat  art  or  tui— 
^JJuerino  fac  me  frui 

JDurn  sum  in  exilic. 
Iftunc  artrorem  fac  communem, 
|le  me  facias  immunem 

£lb  Ijoc  trcsitrcrio. 


THE  BEAUTIFUL  MOTHER  BY  THE  MANGER.     23 

Wise  men  knelt  where  he  was  lying, 
Still  she  saw  her  dear  one  crying, 

In  a  cheerless  tavern  there. 
Saviour,  cradled  in  a  manger ! 
Angels  hail  the  heavenly  stranger, 

In  their  great  felicity — 
Virgin  and  her  husband  gazing, 
Speechless,  saw  the  sight,  amazing, 

Of  so  great  a  mystery. 
Fount  of  love,  beyond  concealing ! 
May  the  love  which  thou  art  feeling, 

Fill  my  heart,  unceasingly — 
Let  my  heart  like  thine  be  glowing — 
Holy  love  of  Jesus  knowing, 

And,  with  thee,  in  sympathy. 
Holy  mother,  for  him  caring, 
Let  the  ills  thy  Son  is  bearing, 

Touch  my  heart,  indelibly — 
Of  thy  Son,  from  Heaven  descended, 
In  a  stable,  born  and  tended, 

Share  with  me  the  penalty. 
With  thee,  all  thy  love  dividing, 
Be  my  soul  in  Christ  abiding, 

While  this  life  enchaineth  me, 
May  thy  love,  my  bosom  warming. 
Make  my  soul  to  his  conforming. 

While  exile  detaineth  me. 
Let  my  love  with  thine  still  blending, 
Be  for  Jesus  never  ending, 

Nothing  e'er  restraining  me. 


24  SI 'A BAT  MATER  SPECIOSA. 

ITirgo  birginum  prtcclara, 
HflU)t  jam  non  sis  amara, 

,1fac  me  parbum  raperc, 
,jFac  ut  pulcljrum  fantem  portcm, 
(Qui  nascentro  bicit  mortem 

Uolens  bitam  traicre. 
xfpac  me  tecum  satiari, 
i^ato  me  inebriari, 

jstantem  in  triputrio. 
Jnflammatus  et  acccnsus, 
©bstupcscit  omnis  sensus 

£aii  ie  commercio. 
(Smites  stabulttm  amantes, 
iEt  pastores  bigilantes 

^jJernoctantes  sociant. 
^Jer  birtutem  nati  tui 
t^ra  tit  cieeti  sui 

&i  patriam  beniant. 
jf  ac  me  nato  ni^totiirt, 
Vnho  Dei  prccmuniri, 

(JTonscrbari  gratia— 
(SJuantJO  corpus  morietur, 
jf  ac  ut  anima:  ionetur 

ftui  nati  bisio. 


THE  BEA  UTIFUL  MOTHER  B  7  THE  MANGER.     2  5 

Virgin,  first  in  virgin  beauty ! 
Let  me  share  thy  love  and  duty — 

Clasping,  with  fidelity, 
That  dear  child,  who  for  us  liveth, 
By  his  birth,  for  death,  who  giveth 

Life  and  immortality. 
With  thee,  let  me,  thrilled  with  pleasure, 
Feel  his  love,  beyond  all  measure, 

In  a  sacred  dance  with  thee — 
With  a  holy  zeal  excited, 
Every  ravished  sense  delighted 

In  a  holy  trance  with  thee. 
All  who  love  this  sacred  manger, 
Every  watching  shepherd  stranger, 

All,  at  night,  who  come  with  him — 
By  thy  Son's  dear  intercession, 
May  his  chosen  take  possession 

Of  his  heavenly  home  with  him. 
By  thy  holy  Son  attended — 
By  the  word  of  God  defended — 

By  his  grace  forgiving  me — 
When  my  mortal  frame  is  perished, 
May  my  soul,  above  be  cherished— 

Thy  dear  Son  receiving  me. 
4 


26 


DE  CONTEMPTU  MUNDI. 

CUR   MUNDUS    MILITAT. 

This  poem  is  but  an  expansion  of  this  gospel  truth, 
"All  flesh  is  as  grass  and  all  the  glory  of  man  as  the  flower 
"of  grass.  The  grass  withereth  and  the  flower  thereof 
"  fadeth  away,  but  the  Word  of  the  Lord  endureth  for- 
"ever."  It  is  now  generally  attributed  to  Jacopone 
[ante,  p.  18).  Up  to  a  few  years  since  it  was  as  gen- 
erally attributed  to  St.  Bernard.  Tusser  translated  it  three 
hundred  years  ago,  calling  it  "  St.  Barnard's  Verses." 
He  however  gives  but  eight  stanzas,  omitting  the  fourth 
and  the  tenth,  and  they  are  not  arranged  as  they  are  in 
the  copy  given  by  Trench.  Daniel  arranges  the  stanzas 
in  still  another  manner  and  omits  the  third.  1  have  cop- 
ied from  Trench,  but  have  adopted  still  another  arrange- 
ment, as  better  exhibiting  the  spirit  of  the  poem.  1  have 
also  ventured  to  transpose  two  words  for  the  sake  of  the 
rhythm,  reading  Magis  credendum  est,  instead  of  Creden- 
dum  magis  est.  Omissions,  errors  in  arrangement,  and 
false  notions  of  authorship,  could  not  fail  to  be  common, 
before  the  art  of  printing,  especially   in   small    poems, 

which  passed  from  one  to  another  by  Oral  repetition  and 
by  manuscript  copies,  made  often  by  persons  who  had 
neither  skill  nor  care  in  copying. 

The  following  is  Tusser's  translation: 


BE  CONTEMPTU  MUNDI.  2  J 

1  Why  so  triumphs  the  World,  in  pomp  and  glory  vain. 

Whose  state  so  happy  thought,  so  fickle  doth  remain? 

Whose  bravery  so  slippery  stands,  and  doth  so  soor 
decay, 

As  doth  the  potter's  pan,  compact  of  brittle  clay. 
More  credit  see  thou  give,  to  letters  wrote  in  ice, 
Than  unto  vain  deceits,  of  brittle  world's  device, 
In  gifts  to  virtue  due,  beguiling  many  one, 
Yet  those  same  never  have,  long  time  to  hope  upon. 

To  false  dissembling  men,  more  trust  is  to  be  had, 

Than  to  the  prosperous  state  of  wretched  world  so  bad. 

What  with  voluptuousness,  and  other  maddish  toys, 

False  studies  won  with  pain,  false  vanities  and  joys. 
Tell  where  is  Salomon,  that  once  so  noble  was  ? 
Or  where  now  Samson  is,  in  strength  whom  none 

could  pass  ? 
Or  worthy  Jonathas,  that  prince  so  lovely  bold  ? 
Or  fair  Absalom,  so  goodly  to  behold  ? 

Shew  whither  is  Caesar  gone,  that  conquered  far  and 
near  ? 

Or  that  rich  famous  carl,  so  given  to  belly  cheer  ? 

Shew  where  is  Tully  now,  for  eloquence  so  fit  ? 

Or  Aristoteles,  of  such  a  pregnant  wit  ? 

0  thou  fit  bait  for  worms !  0  thou  great  heap  of  dust ! 
0  dew !  0  vanity  !  why  so  extoll'st  thy  lust  ? 
Thou  therefore  ignorant,  what  time  thou  hast  to  live, 
Do  good  to  every  man,  while  here  thou  hast  to  give. 

How  short  a  feast  (to  count)  is  this  same  world's  re- 
nown? 

Such  as  men's  shadows  be,  such  joy  it  brings  to  town, 

Which  always  plucketh  us  from  God's  eternal  bliss, 

And  leadeth  man  to  hell,  a  just  reward  of  his. 

The  bravery  of  this  world,  esteemed  here  so  much, 
In  Scripture  likened  is  to  flowers  of  grass  and  such, 
Like  as  the  leaf  so  light,  which  wind  abroad  doth 

blow, 
So  doth  this  worldly  life,  the  life  of  man  bestow." 


28 


DE  CONTEMPTU   MUNDI. 


ffiur  muntrus  militat  sub  bana  gloria, 
(ftujus  prosperitas  est  transitoria  ? 
Jam  eito  labitur  ejus  potentia, 
<©uam  basa  Sguli,  qu#  sunt  fragilia. 

3f)lus  fiiie  Uteris  seriptis  in  glaeie, 
©uam  munfci  ftagilis  ban#  fallacte, 
jf  allax  in  praemiis,  birtutis  speeie, 
<©ui  nunciuam  ijabuit  tempus  fitrucice 

ittagis  ereirentrum  est  bins  fallaribus, 
(Quam  munlri  miseris  prosperitatibus, 
jlfalsis  insaniis  et  banitatibus, 
JFaisisque  stutnis  et  boluptatibus. 

ffiot  elari  proeeres,  tot  return  spatia, 
Sot  ora  praesulum,  tot  regna  fortia, 
Sot  muntri  prineipes,  tanta  potentia, 
Jn  ietu  oeuli,  elaututntur  omnia. 

Die,  ubi  Salomon,  olim  tarn  nobilis, 
Vtl  ubi  j&amson  est,  trux  inbineibilis, 
"fcTel  pulei)er  Absalom,  bultu  mirabilis, 
Vt\  truleis  Jonatljas,  multum  amabilis? 


29 


CONTEMPT  OF  THE  WORLD. 


Why  does  the  world  serve  the  glory  it  cherisheth, 
Since  its  prosperity  all  surely  perisheth, 
Passing  away  with  its  strength  and  ability, 
Quickly  as  pottery,  with  its  fragility  ? 

Think  that  a  record  on  ice  may  be  permanent, 
More  than  the  fallacies  under  the  firmament, 
False  in  rewards,  without  virtue  or  verity, 
Never  the  world  hath  a  time  for  sincerity. 

Far  better  trust  men  of  falsehood,  deceiving  thee, 
Than  the  vain  world  that  forever  is  giving  thee 
Pleasures  that  vanish  and  foolish  insanities, 
Studies  delusive  and  perishing  vanities. 

Nobles  and  prelates,  in  all  ages  flourishing — 
Pride  and  dominion  and  vainglory  nourishing — 
Kings  of  the  earth,  with  their  power  and  stability- 
All,  at  a  glance,  show  the  end  of  nobility. 

Where  now  is  Solomon,  learned  and  glorious  ? 
Where  now  is  Samson,  so  strong  and  victorious  ? 
Where,  too,  is  Absalom,  princely  and  beautiful  ? 
Jonathan,  loving  and  lovely  and  dutiful? 


30  DE  CONTEMPTU  MUNDL 

©uo  Otxsar  abut,  celsus  impcrio, 
Vel  Dibessplentiitius,  totus  in  prantiio? 
Die,  ubi  Sullius,  clarus  eloquio, 
I7el  Eristoteles,  summus'ingenio? 


©uam  brebe  festum  est  ijece  munit  gloria ! 
Ot  umbra  ijominis,  sic  ejus  gauiiia, 
©ucc  semper  subtraljunt  externa  prccmia, 
lit  trucunt  Ijominem  ati  intra  fcebia. 


©  esca  bermium  !  ©  massa  pulbcris ! 
©  ros,  ©  banitas,  cur  sic  extoileris  ? 
^gnorans  penitus,  utrum  eras  bixeris, 
jFac  bonum  omnibus,  quaminu  poteris. 


ISjccc  carnis  gloria,  (pice  tanti  pentiitur, 
Sacris  in  Uteris,  flos  fteni  iicitur— 
t\\  lebe  folium,  quotr  bento  rapitur, 
£>ic  bita  ijominis  luci  subtraljitur. 


jlil  tuum  tiixeris  quotr  potes  pertrere, 
©uofi  muntius  tribuit,  intcntrit  rapere— 
£uperna  cogita,  cor  sit  in  cxtljcrc, 
$  elix,  qui  potuit  muntuun  contemnere ! 


COXTEMPT  OF  THE  WORLD.  3  I 

Where  now  is  Caesar,  so  proud  and  imperious  ? 
Dives  the  sumptuous,  rich  and  luxurious  ? 
Say,  where  is  Cicero,  famous  and  eloquent  ? 
Where  Aristotle,  in  genius  preeminent? 

World  of  vainglory,  a  vanishing  festival ! 
IIow  like  the  shadows  pass  pleasures  terrestrial ! 
Robbing  the  soul  of  its  hopes  and  its  purity — 
Leading  man  on  to  a  woeful  futurity. 

Food  of  the  worm  !  Here  thy  dust  is  the  most  of 
thee ! 

Vanishing  dew-drop !  0  why  do  they  boast  of  thee  ! 

Ignorant  soul !  thy  to-morrow  may  perish  thee, 

Then,  while  thou  canst,  do  the  good  that  may  cher- 
ish thee. 

Pride  of  the  flesh,  which  thou  thinkest  so  dearly  of! 
Flower  of  the  grass,   which  the   Word   speaketh 

clearly  of! 
Like  the  dead  leaf,  which  the  autumn  wind  scat- 

tereth, 
So  passeth  life,  with,  the  vain  hope  that  flattereth. 

Call  nothing  thine,  which  so  quickly  may  break 

away : 
What  the  world  giveth,  it  meaneth  to  take  away ; 
Think  on  the  skies,  set  thy  heart  on  eternity — 
Happy,  despising  this  world  of  infirmity ! 


32 


THE  DAY  OF  JUDGMENT. 


This  old  alphabetic  poem  is  of  a  very  early  period,  at 
least  as  early  as  the  seventh  century,  being  referred  to 
by  Bede,  who  died  early  in  the  eighth  century.  The 
author's  name  has  been  lost  in  the  ages. 

It  is  more  properly  narrative  than  lyrical,  and  lacks 
polish  and  grace ;  but  this  is  more  than  made  up  by  its 
simplicity  and  solemnity.  Having  been  written  before 
the  Dies  Irce,  it  has  been  supposed  to  have  suggested  that 
majestic  and  solitary  hymn,  but  with  slight  reason.  The 
topic  and  the  scene  are  different,  as  well  as  the  instruc- 
tion and  the  spirit  of  the  whole  piece.  That  is  but  the 
natural  and  agonizing  expression  of  penitence  and  prayer 
by  an  individual  sinner,  in  view  of  the  awful  solemnities 
of  the  final  day  of  wrath.  This  is  a  noble,  simple  and 
trusting  paraphrase  of  the  29th  and  30th  verses  of  the 
24th  chapter  of  Matthew  and  of  the  31st  to  the  45th 
verses  of  the  25th  chapter,  which  contain  a  striking 
account  of  a  trial  at  the  Judgment — the  organization  of 
the  court,  the  summons,  the  complaint,  the  trial,  the  judg- 
ment, the  execution,  so  circumstantially  and  solemnly 
reported  by  the  Judge  Himself,  that  it  is  impossible  to 
doubt  that  it  was  intended  to  convey  to  us  a  lively  and 
instructive  representation  of  the  circumstances  and  man- 
ner of  the  final  Judgment,  and,  in  the  most  forcible  man- 
ner, to  teach  us,  as  His  life  had  done,  that  when  He  shall 


THE  DA  T  OF  JUL  GHENT.  3  3 

come  to  judge  every  man  according  to  his  works,  it  will 
be  a  life  of  goodness  and  love  of  Christ,  which  will  be  the 
test  of  pure  religion  and  undefiled  before  God  and  the 
Father. 


34 


DE  DIE  JUDICII, 


apparent  repentina  iies  magna  Domini, 
,1fur  obscura  belut  nocte  improbisos  ot^ 

cupans. 
ISrcbijs  totus  tunc  parebit  priori  luxus 

aamtli, 
STotum  simul  cum  clarebit   ^ra^tcri^^e 

gaeculum. 
Clangor  tub#  per  quaternas  tcrrec  pla^ 

ga^  concinens, 
*fc7ibos  una  mortuospe  (fHjristo  cict  ob^ 

biam. 
Becelestijutrexarce,majcstatefulgitius, 
(Claris  angclorum  cljoris  comitatus  atir= 

rit. 
iSrubcscct  orbis  luncc,  sol  bcl  obscura^ 

fcitur, 
Stella  catrent  pallescentcs,  muntii  trcmct 

ambitus— 
jflamma   ignis    anteibit   justi    bultum 

Julucis, 
(Scclum,  terras,  ct  profundi  ductus  ponti 

ireborans. 
©loriosus  in  sublimi  i&tx  srtcbit  solio, 


35 


THE  DAY  OF  JUDGMENT. 


At  the  last,  the  great  day  of  the  Lord  shall  arise, 
As  a  thief  in  the  night,  to  dismay  and  surprise. 
Then  how  transient  will  seem  all  the  pleasures  of 

earth, 
When  the  end  of  all  time  shall  be  past,  like  its 

birth — 
When  the  trumpet  shall  call  from   all   quarters 

below, 
Both  the  quick  and  the  dead  to  the  judgment  to  go. 
From  his  heavenly  palace,  majestic  and  bright, 
Shall  the  Judge,  with  His  angels,  come  glorious  in 

light, 
While  the  sun  shall  be  dark  and  the  moon  be  like 

blood, 
And  the  stars  fade  and  fall,  and  earth  shake  like  a 

flood. 
From  the  face  of  the  Judge  shall  the  flame  of  his 

ire, 
All  the  air  and  the  earth  and  the  sea,  burn  with 

fire. 
And  the  King  shall  then  sit  on  his  throne  in  the 

sky. 


3  6  DE  DIE  JUDICII. 

Slngeiorum   tremeftunlia    cirnimstafmnt 

agmina. 
?$ujus  omnes  aft  rlecti  collegentur  ftex^ 

teram, 
$Jrabi  pabent  a  sinistrte,  Jjcelii  belut  fcr= 

ttoi— 
Stta  fcieet  Hex  atr  trextros,  regmim  ccclt 

sumite, 
i^atcr  orbis  quoir  parabit  ante  omne  %®~ 

rulum. 
3&aritate  qui  fraterna  me  jubistis  pattz 

pet  em. 
(ftaritatte  nune  mereeirem  reportate  t>u= 

bites. 
Haeti  irieent  ©uantro,  ffiljrtete,  pauperem 

te  btoimus, 
SEe,  liex  magne,  bel  egentem  miserati 

jubimus, 
JWagnus  iiite  titcet  Jutrex— fiTum  jubisstises 

pauperem, 
|Janem,  Uomum,  bestem  tranter,  me  jus 

bistte  ljumileg. 
|lee  tarMbit  et  saiini^tri^  loqui  Justus  5lr= 

biter— 
Jn   ge1)enn#,  maletoieti,  flammas   Ijine 

Irisceliite, 
©bsecrantem  me  aufcireliespexistis  metis 

Tricum, 
jjlutio  bestem  non  fcetristis,  neglexistis 

languitmm. 


THE  DAY  OF  JUDGMENT.  37 

And  all  of  His  angels  stand  worshipping  by. 

To  His  right  His  elect  He  shall  call  by  His 
grace, 

While  the  wicked,  like  goats,  on  the  left  He  shall 
place. 

Then  to  those  on  His  right  hand  the  King  shall 
declare, 

"  Take  the  kingdom  my  Father  for  you  did  pre- 
pare— 

For  'twas  when  I  was  poor  that  your  love  gave  me 
aid — 

From  the  riches  of  love  your  reward  now  is 
made." 

Then  the  righteous  shall  ask,  "When,  oh  Lord, 
did  we  bless 

Thee,  our  heavenly  King,  or  relieve  Thy  dis- 
tress?" 

And  the  Judge  shall  reply,  "When  the  poor  ye  did 
heed, 

Giving  shelter  and  clothing  and  bread  for  theii 
need." 

And  to  those  on  His  left  shall  the  Just  Judge  pro- 
claim, 

"Ye  accursed,  depart  to  unquenchable  flame; 

Ye  despised  me  when  I  for  your  alms  did  im- 
plore, 

Being  sick  and  forsaken  and  naked  and  sore." 


3  8  DE  DIE  JUDICII. 

yeceatoresiricent— arijristc,  quango  tt  bcl 

pauperem, 
Et  Hex  magne  bel  infantum  content:: 

planter  sprebimus? 
©uibus  contra  Jutrex  altuses — fHentiicantt 

quamtriu 
©pern  ferre  liespexistte,  me  sprebistis 

improbi. 
Uetro  ruent  turn  injusti  ignes  in  perpcte 

uoa, 
dermis;  quorum  non  morietur,  flamma 

nee  restinguitur, 
Satan  atro  cum  mintetrta  quo  tenetur 

carcere, 
jfletus  ubi  mugitusque  gtritrent  omnes 

fcentibus. 
8Eunc  fitrcies  air  ctclestem  sustollentur 

patriam, 
(djoros    inter   angelorum   regnt  petent 

gauiia, 
Slrbis  summae  ^ierusaicm  introibunt 

glortam, 
ITera  iucte  atque  pacte  in  qua  fulget 

bt!5lO. 

Xrtetum  Regent,  jam  patema  clarttate 

splentiitmm, 
Obi  eclsa  beatorum  contemplantur  ag^ 

mina. 
i>tivi  fraude*  ergo  cabe,  infirmantcs  sub:: 

leba, 


THE  DA  T  OF  JUD  GMEXT.  3  9 

And  the  wicked  shall  say,  ';Lord,  oh  when  did  we 

spurn 
Thee,    0    King,    and    away    from    thy    poverty 

turn?" 
"  This  to  me  ye  have  done,"  then  the  great  Judge 

shall  say, 
"  When  the  poor  ye  despised  and  from  him  turned 

away."' 
And  then  back  shall  they  rush  to  the  flames  that 

arise, 
Where  the  fire  is  not  quenched  and  their  worm 

never  dies — 
Where    the    devil    is    bound    in    his    prison    be- 
neath— 
Where  are  weeping  and  groaning  and  gnashing  of 

teeth. 
Then   the    faithful  shall   rise   to    their    heavenly 

home, 
In    the    joys    of   the    kingdom    with    angels    to 

roam, 
They  shall  enter  the  bliss  of  the  city  of  God — 
Where   the  visions  of  peace  and   of  light   shine 

abroad — 
Where  the  throngs    of  the   blessed  Christ  Jesus 

adore, 
As  He  shineth  in  glory  His  Father  before. 
Shun  the  wiles  of  the  serpent,   give  aid  to  the 

weak, 


40  DE  DIE  JUDICII. 

Slutum  temne,  fttge  luxua,  si  big  astra 

petcte— 
Zona  clara  caatitatte  lumftos  nunc  ac= 

ctngere, 
Jn  occursum  magni  Kegts  (er  artrantes 

lampairess. 


THE  DAY  OF  J UD GMENT.  4 1 

Flee  thy  worldly  desires,  if  the  skies  thou  wouldst 

seek. 
And  begird  up  thy  loins,  with  a  zone  pure  and 

white ; 
Be  prepared  for  the  King,  with  thy  lamps  burning 

bright. 


42 


VENI,  CREATOR  SPIRITUS. 


This  Hymn  has  always  been  held  in  the  highest  esti- 
mation as  an  invocation  of  that  Creative  Spirit  which 
gives  the  birth  of  a  new  spiritual  life.  "  That  which  is 
born  of  the  spirit  is  spirit."  From  its  use  as  a  prayer  for 
the  regeneration  of  the  new  birth  it  passed  easily  into 
use,  in  the  Roman  Catholic  Church,  as  an  appointed  song 
for  those  sacred  and  solemn  occasions  where  the  blessing 
of  the  Spirit  is  invoked  upon  one  about  to  enter  upon  a 
new  life,  in  which  the  divine  aid  is  especially  necessary, 
as  in  the  ordering  of  priests,  the  consecration  of  bishops 
and  archbishops,  and  the  coronation  of  kings  and  popes. 
It  is  also  used  as  a  Pentecostal  hymn.  There  is  a 
translation  of  it  in  the  Book  of  Common  Prayer  of  the 
Episcopal  Church,  in  the  Form  for  ordering  priests.  It  is, 
however,  more  properly  a  paraphrase  than  a  translation — 
the  seven  stanzas  of  the  original  being  expanded  into 
sixteen. 

Its  authorship  is  commonly  attributed  to  Charlemagne, 
who  died  in  the  year  814.  I  adopt,  however,  the  opinion 
of  Trench,  that  it  is  certainly  older  than  the  time  of  that 
great  monarch.  Judging  from  internal  evidence  alone,  I 
should  not  hesitate  to  ascribe  it  to  St.  Ambrose,  who 
died  in  397.  I  give  but  little  importance  to  the  ascrip- 
tion of  it  to  Charlemagne.     It  may  very  well  be  but  one 


TEXT,    CREATOR  SPIRITUS.  43 

of  the  many  examples  of  the  facility  with  which  opinions 
on  such  matters,  once  expressed,  even  without  evidence. 
are  repeated  until  they  are  generally  believed,  no  one 
taking  the  trouble  to  inquire  into  their  foundation.  The 
high  character  and  various  talents  of  St.  Ambrose — 
" Doctor  Mellifluus  et  Mellitissimus"  as  he  was  called — 
caused  to  be  attributed  to  him  many  hymns  of  great  an- 
tiquity, of  which  he  was  finally  believed  not  to  be  the 
author,  the  effect  of  which  was  to  make  many  believe 
that  there  are  no  hymns  which  can  with  certainty  be  said 
to  be  his,  and  I  know  of  no  authority  for  saying  that  this  is 
his.  Except  as  a  matter  of  literary  history,  it  is  of 
little  importance  who  was  the  author.  The  merit  of  the 
hymn  is  in  itself  alone.  Its  comprehensiveness  and 
brevity,  its  simplicity  and  beauty,  its  gentle  spirit  of  trust 
and  devotion,  and  its  earnest  directness  of  expression, 
mark  it  as  the  production  of  a  great  and  practised  writer 
and  a  devout  Christian,  studiously  familiar  with  the 
Scriptures  and  with  theological  truth,  rather  than  of  a 
proud  monarch  and  a  great  soldier. 


44 


VENI,  CREATOR  SPIRITUS. 


Vznl,  creator  jspiritus, 
Jttentes  tuorum  bisita, 
Jmpie  supcrna  gratia 
©u&  tu  creasti  pectora. 

Qhui  iiiceris  paracietus, 
Eltissimi  Jonum  ©et, 
Jf  ons  bibus,  ignis,  caritas, 
3Et  spiritalis  unctio. 

©u  septtformis  munere, 
digitus  patents  iextrtf, 
©u  rite  promissum  ^Jatris, 
g>ermone  tiitans  guttura. 

Slccentie  lumen  scnsHms. 
Jnfuntie  amorem  cortubus, 
Jnfirma  nostri  corporis 
Virtute  firmans  pcrpcti. 

postern  repcllas  longius, 
^Jaccmque  ironcs  protinus ; 
Buctore  sic  tc  pncbio, 
ITitemus  omne  noxium. 

|)er  te  sciamus  Tia  partem, 
lloscamus  atque  jf ilium ; 


45 


COME,    CREATIVE   SPIRIT. 


Spirit,  heavenly  life  bestowing, 
Spirit,  all  Thy  new-born  knowing, 
Fill  with  gracious  inspiration 
Every  soul  of  Thy  creation. 
Comforter  from  God  descending, 
Life  and  unction  ever  blending — 
Fount  of  living  waters  flowing, 
Flame  of  love  for  ever  glowing. 
Sevenfold,  precious  gifts  conferring, 
Finger  of  the  Lord,  unerring — 
Promise,  by  the  Father  given, 
Teacher  of  the  speech  of  heaven — 
For  our  senses  light  securing, 
Fill  our  hearts  with  love  enduring ; 
In  our  bodies  strength  implanting, 
Faith  and  firmness  ever  granting. 
Far  the  foe  to  grace  repelling, 
Give  us  endless  peace  indwelling ; 
Thou,  as  leader,  deign  to  guide  us, 
That  no  evil  may  betide  us. 
By  Thy  grace  the  Father  learning, 
And  the  blessed  Son  discerning ; 


46  VENI,  CREATOR  SPIRITUS. 

Et  titrtusque  Spiritum 
ffireiramus  omni  tempore, 
(gloria  |Jatri  Domino, 
i^atoque  qui  a  mortuis 
Jjurrexit,  ac  IJaraclito, 
Jn  gteeulorum  samila. 


VENI,    CREATOR  SPIRIT  US.  47 

Thee,  of  both  the  spirit  blending, 
Let  us  trust  through  life  unending. 
To  the  God  who  being  gave  us, 
To  the  Son  who  rose  to  save  us, 
To  the  Spirit  sanctifying, 
Glory  be  through  life  undying  I 


48 


COME,    CREATIVE   SPIRIT. 

ANOTHER  VERSION. 

Spirit  creative,  power  divine  ! 
Visit  every  soul  of  Thine, 
Give  the  hearts  that  Thou  hast  made, 
Thy  celestial  grace  and  aid. 
Fount  where  living  waters  flow, 
Flame  of  heavenly  love  below, 
Holy  Ghost,  by  God  conferred, 
Unction  of  the  living  Word, 
Sending  seven-fold  gifts  abroad, 
Finger  of  the  hand  of  God, 
Promise  of  the  Father's  grace, 
Gift  of  speech  in  every  place, 
Let  our  senses  feel  Thy  flame, 
Strengthen  Thou  our  mortal  frame 
In  our  hearts  Thy  love  bestow, 
Faith  and  firmness  let  us  know. 
Far  the  foe  to  grace  repel, 
Let  Thy  peace  within  us  dwell, 
Guide  our  feet  Thy  race  to  run, 
Teach  us  every  ill  to  shun. 
Make  us  all  the  Father  know, 
And  the  blessed  Son  below, 


VENI,   CREATOR  SPIRITUS.  49 

Give  us  endless  faith  in  Thee, 
Spirit  of  the  sacred  Three ! 
Glory  to  the  Father  be, 
Glory  to  the  risen  Son, 
Glory,  Holy  Ghost,  to  Thee 
While  eternal  ages  run. 


5° 


COME,    CREATIVE    SPIRIT. 

ANOTHER   VERSION. 

Come  Thou  Spirit,  life  bestowing, 
Inwardly  Thy  new-born  knowing — 
Fount  of  living  waters  flowing — 
Flame  of  love,  forever  glowing — 
Comforter  from  God  descending, 


-' 


Life  and  unction  ever  blending, 
Fill  with  grace  of  Thine  own  sending, 
Every  heart  on  Thee  depending. 
Thou  Thy  seven-fold  gifts  providing, 
Thou  God's  hand  our  footsteps  guiding, 
Thou  ITis  promise  still  abiding, 
To  our  lips  His  word  confiding, 
For  our  senses  light  securing, 
Fill  our  hearts  with  love  enduring, 
All  the  body's  weakness  curing, 
Faith  and  strength  in  as  maturing. 
Far  the  foe  to  grace  repelling, 
Give  us  endless  pear."  indwelling, 
Leader  Thou,  our  pathway  telling, 
Every  evil  thing  dispelling. 
Us  unto  the  Father  leading 
And  the  Saviour  interceding, 


YEXl   CREA  TOR  SRIRITUS.  5  I 

In  Thyself,  from  both  proceeding, 
Give  the  faith  that  we  are  needing. 
To  the  Father,  life  supplying, 
To  the  Son,  for  sinners  dying, 
To  the  Spirit  sanctifying. 
Glory  be  through  life  undying ! 


S2 


THE  LAST  SUPPER— ST.  THOMAS 
AQUINAS. 


St.  Thomas  Aquinas,  bom  in  1224,  of  a  noble 
family,  was  one  of  the  most  illustrious  saints  of  the 
Roman  Catholic  Church.  He  was  remarkable  for  his 
learning,  his  eloquence,  and  his  ability  as  an  instructor  in 
letters  and  religion,  and  his  eminent  piety — excelling  all 
his  contemporaries.  His  friendship  was  sought  by  the 
most  distinguished  men  of  his  time,  and  he  was  offered 
the  dignities  of  the  church ;  but  these  he  steadily  refused 
to  accept.  He  could  not,  however,  prevent  them  from 
calling  him  the  Doctor  Angelicus.  When  Pope  Urban 
IV.  determined  to  establish  the  festival  of  the  Holy 
Sacrament,  he  directed  this  learned  and  pious  divine  to 
orepare  the  "office"  for  that  day.  He  composed  the 
celebrated  lyrics,  Pange,  Lingua,  Glorios i  and  Laud  a,  Sion, 
Salvatorem,  as  the  hymn  and  the  prose  for  that  solemn 
service.  Both  of  them  stand  in  the  second  rank  among 
the  hymns  of  the  mediaeval  period,  the  Dies  Irce  alone 
holding  the  first. 

They  are  excluded  from  the  collection  of  Trench  be- 
en use  of  their  seeming  to  teach  the  Roman  Catholic 
doctrine  of  transubstantiation.  The  language  of  this 
hymn,  of  the  Last  Supper,  is  not,  however,  subject  to  any 
objection  on  this  ground,  which  would  not  apply  to  that 
of  the  Saviour  in  the  institution  of  the  Supper,  and  to  his 


THE  LAST  SUPPER—ST.  THOU  A  S  A  Q  CIX.  i  S.       f  3 

instructions  in  the  sixth  chapter  of  John,  which  are  not 
only  consistent  with  our  faith,  but-  are,  indeed,  the  foun- 
dation of  it.  The  Protestant  faith  on  this  subject  is  well 
expressed  and  proved  by  Lady  Jane  Grey,  in  her  inter- 
view with  Dr.  Feckenham,  who  had  been  sent  by  Queen 
Mary  to  convert  her  to  the  Catholic  religion. 

"  Feckenham.  Do  you  not  receive  the  very  body  and 
blood  of  Christ? 

Lady  Jane.  No,  surely,  I  do  not  so  believe.  I  think 
that,  at  the  Supper,  I  neither  receive  flesh  nor  blood, 
but  bread  and  wine,  which  bread,  when  it  is  broken,  and 
which  wine,  when  it  is  drunken,  putteth  me  in  remem- 
brance how  that,  for  my  sins,  the  body  of  Christ  was 
broken  and  his  blood  shed  on  the  cross ;  and  with  that 
bread  and  wine  I  receive  the  benefits  that  came  by  the 
breaking  of  his  body  and  shedding  his  blood  for  our  sins 
on  the  cross. 

••  Feckenham.  Why,  doth  not  Christ  speak  these  words, 
'  Take,  eat,  this  is  my  body  ?  '  Doth  he  not  say  it  is  his 
body? 

"  Lady  Jane.  I  grant  he  saith  so,  and  so  he  saith  I 
am  the  vine,  I  am  the  door ;  but  he  is  never  more  the 
door  or  the  vine.  I  pray  you  to  answer  me  to  this  one 
question.  Where  was  Christ  when  he  said,  '  Take,  eat,  this 
is  my  body  ?  '  Was  he  not  at  the  table  when  he  said  so  ? 
He  was  at  that  time  alive,  and  suffered  not  till  the  next 
day.  What  took  he  but  bread?  What  brake  he  but 
bread?  Look,  what  he  took  he  brake;  and  look,  what 
he  brake  he  gave ;  and  look,  what  he  gave  they  did  eat. 
And  yet  all  this  time  he  himself  was  alive  and  at 
supper,  before  his  disciples." 


54 


PANGE,  LINGUA,  GLORIOSI 


fJange,  lingua,  gloriosi 
(ttorpotte  mgsterium, 
jSanguinisque  pretiosi, 
©ueni  in  muntii  pretium, 
^jfructus  bentris  generosi, 
Hex  effuiiit  gentium. 

i^tobis  tratus,  nobis  natus 
3Ex  intacta  Uirgine, 
3St  in  muntro  conbersatus, 
Spatso  berbi  semine, 
£ui  moras  incolatus 
Hfliro  clausit  ortiine. 

Jn  supremo:  norte  ecrmx, 
ivecumbens  cum  ftatrifms, 
©bserbata  lege  plrne 
(tfibis  in  legalibus, 
fflibum  turinr  truotrrna: 
g>e  Trat  suis  mantbus. 

>Tet*bum  ravo,  panem  berum 
Vtxbo  ravnem  etfirtt : 
Jf toque  sanguis  (ttfjtteti  mrvum; 
3£t  si  sensus  icficit, 


55 


SING,   MY   TONGUE, 


Sing,  my  tongue,  the  theme  undying, 

Mystery  which  His  Body  knoweth ; 
Precious  blood  of  crucifying, 

Which  the  world's  Redeemer  showeth ; 
Fruit  of  heavenly  sanctifying, 

Whence  the  world's  redemption  floweth. 
From  the  Blessed  Virgin  going, 

He  with  men  on  earth  resided ; 
Sacred  seed  for  ever  sowing, 

He  the  fruit  to  us  confided ; 
Till  His  end,  His  triumph  showing, 

He  His  wondrous  sojourn  guided. 
In  the  night  of  His  last  meeting, 

With  His  brethren  there  united, 
All  the  Paschal  forms  completing, 

By  the  ancient  law  indited, 
Him  He  offered  for  their  eating, 

And  His  dying  love  recited. 
Word  made  flesh,  among  us  dwelling, 

With  true  bread  and  wine  regaleth ; 
By  His  word  the  mystery  telling — 

And  if  sense  imperfect  faileth — 


5 6  PJNGM,  LINGUA,  GLORIOSI. 

air  firmantnnn  cor  shuerum 
jjola  litres  sufficit. 

STantum  ergo  jracramcntum 
Vtntxtmux  cernui ; 
i5t  antiquum  lorumcntum 
iBtobo  cctrat  rttut, 
fpra>stet  fitrcs  supplnnentum 
jscnsuum  icfcctui* 

(Senitori,  genttoque 
3Laus  ct  jubilatio, 
g>alus,  Ijonor,  tortus  quoque 
j£>it  et  beuttrtctio : 
^rocctrenti  at  utroque 
Ctompar  sit  lautratio. 


PANGE,  LINGUA,  GLORIOSI.  5 J 

From  the  true  heart,  doubt  dispelling, 

Still  the  trust  of  faith  prevaileth. 
Such  a  sacrament  provided, 

Bowed  and  humble  let  us  take  it ; 
Rites  to  ancient  times  confided, 

Yield  to  what  the  new  rites  make  it ; 
Be  not  by  the  sense  misguided, 

But  in  humble  faith  partake  it. 
Father,  God  of  our  salvation  ! 

Son,  for  sinners  interceding ! 
Holy  Ghost,  our  renovation, 

Spirit,  from  them  both  proceeding ! 
To  the  Three  be  jubilation, 

Honor,  praise,  and  joy  exceeding! 


5* 


DE  PASSIONE  DOMINI 


JEepis  binas  eoiumbinas 

£lias  iuibit  antma:? 

Sit  in  almam  erueis  paimam 

iSboiet  eitissime, 

^n  t|ua  Jesus  totus  laesus, 

©rbis  tresiirerium, 

3Et  immensus  est  suspensus, 

jf  artus  improperium ! 

©|)  eor,  seantre— Jesu,  pantre 

(Karitatis  biseera, 

?3t  profuntre  me  reeontre 

Jntra  sacra  bulnera— 

Jn  supecna  me  caberna 

(Jlollora  marevix— 

?i}ie  bibenti,  (juiesrentt 

Jptnis  est  mtsevut ! 

©  mi  Deus,  amor  metis! 

©une  pro  me  pateris  ? 

|)ro  tntrigno,  erueis  Ugno, 

Jesu  mi,  suffigeris  ? 

fJro  latrone,  Jesu  bone, 

JJTu  in  rrurrm  tolleris? 


59 


THE  PASSION  OF  THE  LORD. 


Oh !  had  it  the  wings  of  a  dove, 

Quick  my  soul  would  to  Calvary  fly, 
And  light  on  the  cross  of  His  love, 

Where  they've  nailed  the  Eedeemer  to  die : 
Where  Jesus,  the  hope  of  the  earth, 

By  their  cruelty,  bleeding  and  torn, 
And  crowned  as  a  sport  for  their  mirth, 

All  their  scoffs  and  derision  has  borne. 
Oh !  rise  then,  my  heart,  and  away  ;■ 

Where  Thy  yearning,  dear  Jesus,  abounds, 
There  now  in  Thy  love  let  me  stay, 

Let  me  hide  in  the  depth  of  Thy  wounds. 
On  high,  in  the  home  of  the  blest, 

In  the  cleft  of  the  Kock  give  me  peace, 
Where  dwelling,  my  spirit  may  rest, 

And  my  trouble  and  misery  cease. 
Oh  !  tell  me,  my  Love  and  my  God, 

If  indeed  Thou  art  suff'ring  for  me  ? 
For  me  hast  to  Calvary  trod, 

And  dost  hang  on  the  merciless  tree? 
With  thieves,  Lord  of  goodness  and  grace, 

Have  Thine  enemies  crucified  Thee  ? 


60  DE  PASSION E  DOMINI. 

$)ro  peccatis  mcis  gratis, 
ITtta  mca,  morerte  r 
Jlon  sum  tanti,  Jean  quanti 
Hmor  tuus  rcstimat— 
?#cu !  cut  ego  bitam  tiego 
S?i  cor  te  non  reHamat  ? 
Benetrictus  git  inbictus 
Emot  bitterns  omnia, 
amor  fortis,  tela  mortis 
3&eputans  ut  somitia. 
Jste  fecit  ct  refecit 
Emor,  ;?|esu,  pcrtritum, 
©  insignia,  Slmor,  ignis 
©or  acccntic  frigftum! 
©  fac  bcre  cor  artiere 
jTac  me  te  Siligere— 
Ua  conjungi,  tra  trefungi 
Cecum,  Jesu,  bibere ! 


BE  PASSIOXE  DO  MIX  I.  6  I 

My  sins  dost  Thou  bear  in  my  place  ? 

And,  my  Life,  art  Thou  dying  for  me  ? 
0  Jesus  !  unworthy  am  I — 

Undeserving  the  love  Thou  hast  shown. 
Ah !  what  does  this  life  signify, 

If  my  heart  do  not  love  like  Thine  own  ? 
The  love  that  o'er  all  doth  prevail, 

Let  it  blest  and  unconquered  remain, 
And  death  and  his  darts  that  assail 

Be  but  dreams  that  are  transient  and  vain. 
This  love  that  has  made  us  Thine  own, 

Blessed  Saviour,  the  lost  doth  reclaim  ; 
The  warmth  of  that  love  make  it  known, 

Till  it  kindle  my  heart  with  its  flame. 
My  heart,  let  it  burn  with  Thy  love : 

With  a  holy  desire  let  me  sigh, 
To  join  with  my  Saviour  above, 

And  to  dwell  with  Thee,  Jesus,  on  high. 


6a 


STABAT  MATER  DOLOROSA. 


The  most  striking  poetical  situation  in  sacred  history  is 
the  Mother  of  Jesus  at  the  Cross.  It  could  not  fail  to 
be  the  subject  of  a  mediaeval  Iryinn.  The  world-renowned 
Stahat  Mater  is  that  hymn,  which,  after  being  ascribed  to 
many  eminent  authors,  is  now  commonly  attributed  to 
Jacopone  (ante,  page  18).  "The  mysterious  charm  and 
power  of  the  hymn  is  due  to  the  subject,  and  to  the  intensity 
of  feeling  with,  which  the  author  has  seized  it.  Mary  stood 
there  not  only  as  the  mother,  but  as  the  representative 
of  the  whole  Christian  church,  for  which  the  eternal  Son 
of  God  suffered  the  most  ignominious  death  on  the  cross. 
The  author  had  the  rare  poetic  faculty  to  bring  out,  as 
from  immediate  vision  and  heartfelt  sympathy,  the  deep 
meaning  of  these  scenes,  in  stanzas  of  classic  beauty  and 
melody  that  melt  the  heart  and  start  the  tear  of  peniten- 
tial grief  at  the  cross  of  Christ." 

"  The  Mater  Dolorosa  lias  been  regarded  by  universal 
consent  as  the  most  pathetic  and  touching  of  Latin  church 
lyrics,  and  inferior  only  to  the  Dies  Irce,  which  stands 
alone  in  its  glory  and  overpowering  effect.  Daniel  calls 
ii  the  queen  of  sequences.  It  breathes  the  spirit  of  pro- 
found repentance  and  glowing  love,  such  as  can  be  kindled 
only  by  long  and  intense  contemplation  of  the  mystery 


STABA  T  MA  TER  L OL  OBOSA.  6  j 

of  the  cross — that  most  amazing  and  affecting  spectacle 
ever  presented  to  the  gaze  of  heaven  and  earth.  The 
agony  of  Mary  at  the  cross,  and  the  sword  which  then 
pierced  through  her  soul,  according  to  the  prophecy  of 
Simeon,  never  found  more  perfect  expression.  It  sur- 
as in  effect  the  Mater  Dolorosas  of  the  greatest  paint- 
er-. The  key-note  of  the  hymn  is  contained  in  the  first 
two  lines,  and  is  suggested  by  the  brief  hut  pregnant 
sentence  of  St.  John.  Stabat  juxta  crucem  mater  ejus. 
Vulg.  It  is  brought  out  with  overpowering  effect  in  the 
Hymn,  as  has  been  felt  even  by  those  who  have  little  re- 
ligious sympathy  with  the  theme.  '  The  loveliness  of 
sorrow.'  says  Tieck,  'in  the  depth  of  pain,  the  smiling  in 
tears,  the  childlike  simplicity  which  touches  on  the  high- 
est heaven,  had  to  me  never  before  risen  so  bright  in  the 
soul.  I  had  to  turn  away  to  hide  my  tears,  especially  at 
the  place,  lVidit  suum  dulcem  natum.1" 

"The  Mater  Dolorosa  has  furnished  the  text  of  some 
of  the  noblest  musical  compositions  by  Palestrina,  Per- 
golesi,  Astorga,  Haydn,  Bellini,  Rossini,  Xeukomm.  That 
of  Palestrina  is  still  annually  performed  in  the  Sistine 
Chapel,  during  Passion  week. 

"  There  are  about  eighty  translations  of  this  hymn  in 
German,  and  there  are  several  in  English ;  but  very  few 
of  those  in  English  preserve  the  original  metre."' 

The  foregoing  quotations  are  from  the  admirable  article 
of  Dr.  Schaff.  in  the  "Hours  at  Home,"  to  which  I  have 
elsewhere  referred. 


64 


STABAT    MATER    DOLOROSA. 


Stafoat  ittater  dolorosa 
Siuxta  cruccm  larrmnosa, 
Hum  peirtrrtat  Villus— 

(ETuiusEi  animam  gcmrntcm, 
©ontrtetantcm  &  iolcntcm, 
IJertranstbit  glaiius. 

©  quam  tristts  &  afflicta 
4f  uit  ilia  fceneiicta, 
ilttater  ffiJnigeniti! 

<©ua>  mtcrrtat,  &  Jolrtat, 
lEt  tremcbat  rum  tiilrehat 
ilati  pcrnas  inclgti! 

<®ute  est  Ijomo  qui  non  fleret, 
©Ijtisti  jjHatrcm  si  luticrct 
Jn  tanto  supplicio  ? 

©ute  posset  non  contristari 
$)iam  Hflatrcm  rontemplavi, 
JDolcntcm  cum  Jfilio? 

|Jro  pecratis  sua:  gcntis, 
Vibit  Jejuni  in  tormcntis, 
?5t  flagcllis  ssuliTvitum. 

>Titiit  suum  tiulrcm  Jlatum, 
ftfloricntrm,  tirsolatum, 
IDum  cmisit  spiritum 


65 


WEEPING  STOOD  HIS   MOTHER. 


Weeping  stood  His  mother,  sighing 
By  the  cross  where  Jesus,  dying, 

Hung  aloft  on  Calvary ; 
Through  her  soul,  in  sorrow  moaning, 
Bowed  in  grief,  in  spirit  groaning, 

Pierced  the  sword  in  misery. 
Filled  with  grief  beyond  all  others, 
Mother — blessed  among  mothers — 

Of  the  (xod-begotten  one ! 
How  she  sorroweth  and  grieveth, 
Trembling  as  she  thus  perceiveth 

Dying  her  unspotted  one ! 
Who  could  there  refrain  from  weeping, 
Seeing  Christ's  dear  mother  keeping, 

In  her  grief,  so  bitterly  ? 
Who  could  fail  to  share  her  anguish, 
Seeing  thus  the  mother  languish, 

Lost  in  woe  so  utterly  ? 
For  the  trespass  of  his  nation 
She  beheld  his  laceration, 

By  their  scourges  suffering. 
She  beheld  her  dearest  taken, 
Crucified,  and  God-forsaken, 

Dying  by  their  torturing. 


66 


ST  A  BAT  MATER   DOLOROSA 

3Eia  ittatcr  fons  amorte, 
fHc  scntirc  turn  iiolorts, 
Sac  ut  trrum  lugcam. 

jF ac  ut  artjrat  cor  mrum 
;?)n  amantio  tCljrtetum  Drum, 
Bt  sito  complaccam. 

Jrancta  ittatcr,  tettrtr  agas, 
(Crucitm  fige  plagas 
(Tortt  mco  baltoe. 

Cut  flati  bulncratt, 
Jam  itgnati  pro  me  pati, 
IJrcnas  mccum  tubiiie. 

J\ic  mc  berc  tecum  Acre, 
(Cructfuo  eontiolere, 
Donee  ego  bticro. 

Juxta  ffiruecm  tecum  stare, 
£e  Iftcnter  sociare, 
Jn  planctu  fcesitrero. 

>Tirgo  birginum  prccclara, 
ittiijt  jam  non  sis  amara, 
jF  ar  me  tecum  plangeve. 

jf  ac  ut  portent  (Cijristt  mortem, 
Passtonte  ejus  sortcm 
?5t  plagas  rccolcrc. 

jFac  me  plagis  bulncrari, 
(JTruce  i)ar  tncimari, 
<F)b  amorem  jFUii. 

Jnflammatus  &  accensus, 
\)cx  te,  Virgo,  sim  tjcfcn?5u^ 
;?}n  tiie  jutririi. 


S TA BA  T  MA  TEE  DOLOR 0 SA  6  J 

Mother,  fountain  of  affection, 
Let  me  share  thy  deep  dejection, 

Let  me  share  thy  tenderness  ; 
Let  my  heart,  thy  sorrow  feeling, 
Love  of  Christ,  the  Lord,  revealing, 

Be  like  thine  in  holiness  ! 
All  His  stripes,  oh  !  let  me  feel  them, 
On  my  heart  for  ever  seal  them, 

Printed  there  enduringly. 
All  His  woes,  beyond  comparing. 
For  my  sake  in  anguish  bearing, 

Let  me  share  them  willingly 
By  thy  side  let  me  be  weeping, 
True  condolence  with  him  keeping. 

Weeping  all  my  life  with  thee ; 
Near  the  cross  with  thee  abiding. 
Freely  all  thy  woes  dividing, 

In  thy  sorrow  joined  with  thea 
Virgin,  of  all  virgins  fairest, 
Let  me  feel  the  love  thou  bearest, 

Sharing  all  thy  suffering ; 
Let  me  feel  the  death  they  gave  Him. 
Crucified  in  shame  to  save  them, 

Dying  without  murmuring. 
Let  me  feel  their  blows  so  crushing. 
Let  me  drink  the  current  gushing 

From  His  wounds  when  crucified. 
By  a  heavenly  zeal  excited, 
When  the  judgment  fires  are  lighted, 

Then  may  I  be  justified. 


68  STABAT  MATER  DOLOROSA. 

Jfac  tne  (Struct  custotriri, 
Moxtt  ©fjrteti  praemuniri, 
Qtonfobtxi  gratia. 

©uantro  corpus  morietur, 
jFac  ut  animal  tronetur 
^aratrissi  gloria. 


STAB  A  T  MA  TER  D  OL  OR  OS  A.  6  9 

On  the  Cross  of  Christ  relying, 

Through  His  death  redeemed  from  dying, 

By  His  favor  fortified ; 
When  my  mortal  frame  is  perished, 
Let  my  spirit  then  be  cherished, 

And  in  heaven  be  glorified 


yo 


DE  CORONA  SPINEA. 


§bi  bte  bete  glatiari, 
lEt  a  3Deo  coronari 

denote  et  gloria, 
l^anc  caronam  contemplari 
JStutreas,  atpe  sectari 

^Jortantte  bestigia. 
I^anc  CMorum  Hex  portabit, 
fEjonorabit  et  sacrabit 

j&acro  suo  capite— 
Jn  ijac  galea  pugnabit, 
fflum  antiquum  Ijostem  strabit, 

ftriumpijans  in  stipite. 
iftaec  pugnantte  galea, 
Sriumpljantte  laurea, 

ftiara  pontificte— 
$>rimum  fuit  spinea, 
$Jo#tmotium  fit  aurea 

Kactu  sancti  berticte. 
Spinarum  aculeos 
Uirtus  fecit  aureos 

(Jtljrteti  passionte. 
(fl>u(e  pemitis  spineos 
iHflortte  sterna;  rcos, 

SUiimplcbit  bonis. 


THE  CROWN  OF  THORXS. 


Woulds't  thy  spirit  glory  truly — 
By  the  Lord  be  honored  duly, 

With  a  crown  irradiate, 
Think  upon  the  crown  they  gave  Him, 
Crucified  in  scorn  to  save  them — 

Strive  His  life  to  imitate. 
This,  the  King  of  Heaven,  dying, 
Honoring  and  sanctifying, 

Wore  in  shame  and  misery. 
In  this  helmet  He  contended, 
When  His  strife  in  triumph  ended, 

On  the  cross  of  Calvary. 
Helmet  which  the  soldier  beareth — 
Laurel  which  the  victor  weareth — 

High  priest's  mitre,  consecrate — 
First  of  thorns  His  temples  tearing, 
Then  of  gold  beyond  comparing, 

By  His  touching  transmutate. 
Thorns  He  wore  amid  their  scorning, 
Change  to  gold  His  brows  adorning — 

By  the  death  He  suffereth. 
Which  to  those  by  sin  perverted — 
From  eternal  death  converted — 

Every  blessing  offereth. 


72  UE   COROXsi  SPINEL. 

Be  malts  rolligitur 
i3t  tie  spinis  pleetitur 

jopinea  perbersis. 
Setr  fa  aurum  bertitur, 
©uantm  rulpa  tollitur, 

ISistrem  con  tiers  is. 
$esu  pie,  JJesu  tone, 
flostro  nobis  in  agone 

ILargere  bictoriam— 
ittores  nostros  sic  compone 
©t  perpetual  corona 

Jttereamur  gloriam. 


THE  CROWN  OF  THORXS.  73 

Thorns,  by  wicked  hands  collected, 
In  a  plaited  crown  connected, 

Pierce  the  wicked  bearing  it ; 
When  away  our  sin  He  taketh, 
This  a  crown  of  gold  He  maketh, 

To  his  children  wearing  it 
Jesus  in  Thy  goodness  aid  us — 
In  the  strife  that  sin  has  made  us, 

Give  us,  Lord,  the  victory. 
So  our  daily  lives  preparing, 
That,  Thine  endless  glory  sharing, 

We  may  wear  the  crown  with  Thee. 

10 


74 


VICTIMS  PASCHALI  LAUDES, 

THE   FOUR  PRINCIPAL   PROSES. 

This  hymn,  of  which  the  author  is  unknown,  is  said 
every  day  of  Easter  week.  It  is  one  of  the  four  prin- 
cipal Proses  of  the  Roman  Catholic  books  of  devotion. 
They  were  called  Sequences,  from  their  place  in  the  ser- 
vices of  the  Roman  Catholic  Church — they  followed  the 
Gradual.  They  were  called  proses,  because  they  were  not 
verse  in  the  classical  sense,  but  prose ;  that  is  to  say, 
they  disregarded  the  quantitative  measure  of  the  classical 
poets,  and,  in  place  of  it,  substituted  syllabic  measure  and 
accentual  rhythm. 

"Prose,  nom  qu'on  a  donne*  dans  les  derniers  siecles  a 
certaines  hymnes  composers  de  vers  sans  mesure,  mais 
de  certain  nombre  de  syllabes  avec  dcs  rimes  qui  se 
chantent  apres  le  graduel,  d'ou  on  les  a  aussi  appellees 
sequence — sequentia,  c'est  a  dire  qui  suit  apres  le  grad- 
uel."— Supp.  Morer. 

"Prose  se  dit  aussi  d'une  sorte  d'ouvrage  latin  en  rimes, 
ou  sans  observer  la  quantity  on  observe  le  nombre  dea 
syllabes.  On  chante  a  la  messe,  immediatement  avant 
l'evangile,  quelques  ouvragcs  de  cette  nature  dans  les 
solemnity. " — Diet.  Acad. 

"Prosa,  that  which  is  not  metre." — Ilolyoke  Lat.  Diet. 

Although  at  the  first  the  rhyme  and  the  rhythm  were 


VICTIMS  PA  S  CHA  LI  LA  UDES.  7  5 

both  imperfect,  in  the  course  of  time  the  versification  and 
the  rhyme  were  alike  regular  and  harmonious. 

"  L'usage  des  proses  a  commence"  au  plus  tard  au  neu- 
vieme  siecle.  Notker,  moine  de  S.  Gal,  qui  gcrivit  vers 
Tan  880,  et  qui  est  regards  comme  le  premier  auteur  que 
Ton  connaisse,  en  fait  de  proses,  dit  dans  la  preface  du 
livre  ou  il  en  parle  que  il  en  avoit  vu  dans  un  antipho- 
nier  de  l'abbaye  de  Jumieges,  laquelle  fut  brulee  par  les 
Normands  en  841.  Nous  avons  quatre  proses  principales, 
le  Vent,  Sancte  Spiritus,  pour  la  Pentecote,  que  Durand 
attribue  au  Roi  Robert,  mais  que  est  plus  probablement 
de  Hermannus  Contractus — c'est  la  prose  Sancti  Spiritus 
adsit  nobis  gratia,  qui  est  du  roi  Robert,  selon  quelques 
anciens,  entr'  autres  Brompton  plus  ancien  que  Durand — 
Le  Lauda  Sion  sahatorem,  pour  la  fifite  du  S.  Sacre- 
ment  qui  est  de  S.  Thomas  d'Aquin — Le  Victims  pas- 
chali  laudes  dont  on  ignore  l'auteur — c'est  la  prose  du 
temps  de  Paques — Le  Dies  irce,  Dies  ilia,  que  Ton  chante 
aux  services  des  morts.  On  1'attribue  mal  apropos  a  S. 
Gregoire,  ou  a  S.  Bernard,  ou  a  Humbert,  g£n6ral  des 
dominicains.  Cette  prose  est  da  Cardinal  Frangipani, 
dit  Malabranca,  docteur  de  Paris,  de  l'ordre  des  domini- 
cains qui  mourut  a  Perouse  en  3  294." — Encyc.  et  Supp. 
Morer. 

The  Victimce  paschali  laudes  is  usually  printed  in  the 
form  of  prose,  as  I  give  it.  I  do  not  doubt,  however, 
that  its  author  considered  it  a  rhymed  lyric — poetical  in 
its  thought  and  conception,  but  really  written  in  prosaic 
form,  and  interspersed,  at  unequal  intervals,  with  rhymes 
of  a  very  irregular  and  imperfect  character,  furnishing  an 
apt  illustration  of  the  remarks  of  Archbishop  Trench  on 


7 6  VICTIMS  PA S CIIALI  LA  UDES. 

the  infancy  and  progress  of  Latin  rhymed  accentual  ver- 
sification. He  says  (I  abridge  his  remarks) :  '  Rhyme 
made  itself  an  occasional  place  even  in  the  later  or  pro- 
sodic  poetry  of  Rome,  but  no  large  employment  of  it  dates 
higher  than  the  eighth  or  ninth  centuries.  It  displayed 
itself  first  in  lines  which,  having  a  little  relaxed  the  strict- 
ness of  metrical  observance,  sought  to  find  a  compensation 
for  this  in  similar  closes  to  the  verse,  being  at  this  time 
very  far  from  that  elaborate  and  perfect  instrument  which 
it  afterwards  became.  We  may  trace  it,  step  by  step, 
from  its  rude,  timid,  and  uncertain  beginnings,  till,  in  the 
later  hymnologists  of  the  twelfth  and  thirteenth  centuries, 
an  Aquinas  or  an  Adam  of  St.  Victor,  it  displayed  all  its 
latent  capabilities,  and  attained  its  final  glory  and  perfec- 
tion, satiating  the  ear  with  a  richness  of  melody  scarcely 
anywhere  to  be  surpassed.  At  first  the  rhymes  were 
often  merely  vowel  or  assonant  ones,  the  consonants  not 
being  required  to  agree ;  or  the  rhyme  was  adhered  to 
when  this  was  convenient,  but  disregarded  when  the 
needful  word  was  not  at  hand ;  or  the  stress  of  the  rhyme 
was  suffered  to  fall  on  an  unaccented  syllable,  thus  scarcely 
striking  the  ear ;  or  it  was  limited  to  the  similar  termina- 
tion of  a  single  letter ;  while  sometimes,  on  the  strength 
of  this  like  ending,  as  sufficiently  sustaining  the  melody, 
the  whole  other  construction  of  the  verse  and  arrangement 
of  the  syllables  was  neglected.  It  may  be  that  they  who 
first  used  it,  were  oftentimes  scarcely,  or  not  at  all,  con- 
scious of  what  they  were  doing.' 

The  following  arrangement  of  the  whole  original  hymn 
illustrates  these  remarks: 


VICTIMS  PASCHALI  LA  UDES.  J  J 

Victims  Paschali, 

Laudes  immolent  Christiani, 

Agnus  reclemit  oves, 

Christus  innocens  Patri 

Reconciliavit  peccatores. 

Mors  et  vita,  duello, 

Conflixere  mirando. 

Dux  vitse  mortuus, 

Regnat  vivus. 

Die  nobis,  Maria, 

Quid  vidisti  in  via  ? 

Sepulcrum  Christi  viventis 

Et  gloriam  vidi  resurgentis. 

Die  nobis.  Maria 

Quid  vidisti  in  via  ? 

Angelicos  testes, 

Sudarium  et  vestes. 

Die  nobis,  Maria, 

Quid  vidisti  in  via. 

Surrexit  Christus,  spes  mea. 

Prsecedet  suos  in  Galilseam. 

Credendum  est  magis  soli  Marise  veraci, 

Quam  Judseorum  turban  fallaci. 

Scimus  Christum  surrexisse  a  mortuis  vere, 

Tu  nobis  victor,  Rex  miserere. 


Thus  arranged,  at  its  full  length,  it  gives  strong  color 
to  the  suggestion,  which  has  been  made,  that,  originally,  it 
had  a  dramatic  character,  and  was  sung,  responsively,  by 
a  choir  and  by  persons  representing  Mary  Magdalen  and 
the  Apostles — a  kind  of  performance  which  was  not  un- 
common in  the  earlier  ages  of  Christianity.  I  copy  the 
Prose  from  the  Roman  Missal,  in  the  prosaic  form  in  which 
I  have  always  seen  it  printed,  and  in  which  it  is  said  in 
that  service. 


78 


VICTIMS  PASCHALI  LAUDES 


Victims  pasrijalt  laufccs  immolrnt 
CTljrtetiant. 

Slgnus  rrtjcmtt  obcs:  djrtetus  tntio= 
ecus  13atri  monciliabit  pcccatores. 

iiWors  et  bitatiuello  ronflixere  mirantro: 
imx  bittc  mortuus,  rcgnat  bibus. 

Die  nobis,  Jttaria:  quit*  bitrteti  In 
bia? 

j&rpulcrum  (ftljrteti  bibentte,  tt  gloxiam 
bitu  resurgentte. 

Hngelicos  testes,  sutrarium  et  bestes. 

j&urrexit  CTijri^tn^,  spes  mea:  prcreetiet 
bos  in  (Palilccam. 

£eimus  (Cimstum  surrexisse  a  mor^ 
tute  bete.  JEu  nobis,  bietor,  Uex,  mis^ 
erere. 


19 


TO  THE   PASCHAL  VICTIM  RAISE. 


Christians,  raise  your  grateful  strain 

To  the  Paschal  victim,  slain ; 

Now  the  Lamb  the  flock  hath  bought — 

To  the  Father,  long  besought, 

Christ,  the  pure  and  undeiiled, 

Hath  the  sinner  reconciled. 

Here  contending  Death  and  Life 

Now  have  met  in  wondrous  strife ; 

Death  the  Prince  of  Life  hath  slain, 

Now  he  reigns  in  life  again  ! 
"  Tell  us,  Mary,  what,  to-day, 

Thou  beheldest  on  thy  way." 
"  Where  the  buried  Lord  had  been, 

There  His  glory  I  have  seen, 

Angel  witnesses  around, 

Grave  clothes  that  His  body  bound. 

Christ,  my  hope,  alive  and  free, 

Follow  Him  to  Galilee." 

Christ,  the  just,  for  sinners  slain, 

From  the  dead  is  risen  again. 

Thee,  our  victor  King,  we  know — 

To  us,  now,  Thy  mercy  show. 


8o 


DE    MYSTERIO    ASCENSIONE 
DOMINI. 


Aortas  bestras  a^ternaless, 
Criumpijales,  prinripales, 
glngeli,  attollite. 
2Sja,  tollite  aetutum, 
TrJznit  Uominus  birtutum, 
iftex  &tern&  gloria. 
Vtnit  tQtu$  l&tabuntms, 
ffiantutms  et  rubieuniius, 
&inctte  elarte  bestibus. 
$toba  gloriosus  stola, 
(Sratuens  btrtute  sola, 
^Wultte  ctoctus  minibus. 
Solus  erat  in  egressu, 
g>etr  mgentem  to  regressu 
&ffert  multituiinem, 
JPrurtutn  su#  passssioniss, 
Sestem  resurreetionis, 
fiobam  caii  segetem, 
lEja,  jubilate  ZDeo, 
Jacent  1)0^te;6i,  birit  ILeo, 
TrJieit  semen  £lbra1)ff, 
Jam  tutn^  replebuntur, 
Cteli  eibes  augebuntur, 
g>albabuntur  animal. 


8i 


THE   ASCENSION   OF   THE   LORD. 


Kaise  the  everlasting  gates, 
Triumph  now  the  Lord  awaits — 

Angels  raise  them  hastily. 
Open  wide  the  pearly  portal, 
Now  ascends  the  Lord  immortal, 

King  of  glory  endlessly. 
Now  he  comes  in  joy  sufficing, 
White  and  radiant  in  his  rising — 

Vestments  dyed  and  glorious — 
In  new  robes,  to  triumph  rising, 
Walking  in  his  strength  surprising, 

With  a  throng  victorious. 
He,  alone,  to  earth  descended, 
See  him  back  to  Heaven  ascended, 

Bringing  thousands  with  him  here — 
Fruit  of  his  incarnate  dying — 
To  his  rising  testifying — 

Heaven's  harvest  gathered  here. 
Shout  aloud  Jehovah's  praises — 
O'er  his  foes,  the  Lion  raises 

Triumph  now  to  Abra'm's  seed. 
Now  our  ruin  quickly  ceases — 
Now  the  heavenly  host  increases — 

Souls  will  now  be  saved  indeed. 


82  DE  MTSTERIO  siSCENSIONE  DOMINI. 

Ucgnct  (Cljrtetus  triutnpljator 

l^ominumque  liberator, 

ivcx  misericorlria;, 

Princeps  pacis,  Seus  fortis 

UtUT  Uator,  bictor  mortis, 

ILaus  ccciestte  curiae 

&u,  qui  cerium  reserasti. 

3St  in  illo  prccparagti. 

Hocum  tuis  famulis, 

jFac  me  tiM  famulari, 

(JJt  te  piis  benerari 

l$ic  in  terra  jutolis, 

Wit  post  actum  bit#  curium, 

ISgo  ciuoque  scantrens  sursum 

£e  btoere  baleam. 

Jurta  ^Jatrem  consiirentem, 

©riumpijantem  et  regentem 

Omnia  per  gloriam. 


THE  ASCEXSION  OF  THE  LORD.  $3 

Christ  shall  make  his  reign  enduring, 
Man's  redemption  now  securing, 

Pardoning  with  fidelity. 
Heavenly  hosts  his  praises  singing, 
He  in  strength  and  peace  is  bringing, 

Life  and  immortality. 
Thou  the  gates  of  heaven  unbarring, 
Thou,  within,  a  place  preparing 

For  thy  servants  dwelling  here. 
Let  me  with  thy  servants  joining, 
With  thy  worshippers  combining, 

Praise  thee  while  remaining  here. 
So  that  when  my  course  is  ended, 
Eising  as  my  Lord  ascended, 

I  may  see  thee  ever  there 
With  the  Father — seated  by  Him — 
Triumphing  in  glory  nigh  him — 

Eeigning  with  him  everywhere. 


84 


VENI,  SANCTE  SPIRITUS. 


This  hymn,  which  Trench  declares  to  be  the  loveliest 
of  all  the  hymns  in  the  whole  circle  of  Latin  sacred  poetry, 
is  another  of  the  four  principal  proses — the  prose  for 
Pentecost.  Clichtoveus  says  that  it  is  beyond  all  praise, 
as  well  on  account  of  its  remarkable  grace  and  ease,  as 
of  the  richness  and  fullness  of  its  thoughts  and  the  finished 
beauty  of  its  construction,  seeming  to  show  that  the 
author,  "whoever  he  may  have  been,"  was  filled  by  the 
Holy  Spirit  with  a  heavenly  sweetness,  which  enabled 
him  to  pour  forth  such  delightful  thoughts  in  such  com- 
prehensive and  appropriate  language. 

It  has  been  attributed  to  various  authors,  among 
others  to  Pope  Innocent  III.  and  to  Hermanus  Con- 
tractus, a  learned  monk  of  St.  Gall.  It  is  now  commonly 
attributed  to  Robert  II.,  King  of  France.  Archbishop 
Trench  says  there  exists  no  sufficient  reason  for  calling 
in  question  the  attribution  which  has  been  commonly 
made  of  it  to  King  Robert.  I  am  very  slow  to  doubt 
when  so  great  an  authority  says  there  exists  no  sufficient 
reason  for  doubting,  but  I  am  compelled  to  say  that  I 
know  of  no  sufficient  proof  that  King  Robert  was  really 
the  author  of  it.  I  should  be  quite  ready  to  believe  that 
he  had  set  it  to  music,  if  I  were  convinced  that  so  beau- 


VENI,  SANCTE  SPIRITUS.  0  5 

tiful  a  specimen  of  rhymed  accented  Latin  verse  had  been 
written  before  his  day.  In  the  authority  quoted  on  page 
75,  the  prose  written  by  him  is  said  to  be  the  Sancti 
Spiritus  adsit  nobis  gratia,  which  is  now  usually  attrib- 
uted to  Notker,  the  first  writer  of  proses.  I  borrow  from 
the  "  Seven  great  hymns"  an  extract  from  the  Chronicle 
of  St.  Bertin:  "Robert  etait  tres  pieux,  prudent,  lettre 
et  suffisamment  philosophe,  mais  surtout  excellent  musi- 
cien.  II  composa  la  prose  du  St.  Esprit,  qui  commence 
par  ces  mots,  Adsit  nobis  gratia,  les  rhythm es  Judos  et 
Ilierusalem,  et  Cornelius  Centurio,  qu'il  offrit  a  Rome  sur 
l'autel  de  St.  Pierre,  note*  avec  le  chant  qui  leur  etait 
propre,  de  mSme  que  l'antiphone  Eripe  et  plusieurs  autres 
beaux  morceaux."  The  facts,  that  no  mention  is  here 
made  of  this  gem,  and  that  Clichtoveus,  a  careful  inquirer, 
who  died  in  1543,  speaks  of  the  authorship  as  unknown, 
or  so  much  in  dispute  that  he  would  not  name  the  author, 
throw,  certainly,  some  doubt  on  the  question.  I  incline 
to  the  belief  that  this  and  the  Veni  Creator  have  lived  by 
force  of  their  innate  vitality,  and  that,  without  any  real 
evidence,  they  have  been  attributed  to  their  illustrious 
supposed  authors.  Being  worthy  of  the  highest  author- 
ship, they  would  naturally  enough  be  attributed  to  kings 
and  popes. 


86 


VENI,  SANCTE  SPIRITUS. 


Vtni,  sanete  Spirttus, 
i&t  emttte  ccelttus 

ILuete  tu#  raitum. 
T^ent,  ^ater  pauperum; 
Ycni,  trator  munerum; 

T^ent,  lumen  cortmtm. 
(Konsolator  nptime, 
Uulete  ijospes  anting, 

30ulee  reftigertum. 
Jn  labore  refutes, 
Jn  #stu  tempettes, 

Jn  fletu  solatium* 
©  lux  heatissima, 
l&eple  eorfcis  intima 

Quorum  fitrclium. 
g>ine  tuo  numine 
JiUjil  est  in  ijomine, 

i^tijil  est  inncrium. 
Haba  quotr  est  sortiiTium, 
ISiga  quotr  est  arftnim, 

Sana  quoti  est  saueium. 
jf  lertc  quotr  est  rigitmm, 
JFobe  quotr  est  frigtoum, 

Lxege  quotJ  est  Tiebium. 


87 


COME,   HOLY   SPIRIT. 


Holy  Spirit  from  above, 
Shine  upon  us  in  Thy  love 

With  Thy  heavenly  radiance. 
Father  of  the  poor  below, 
Who  dost  every  gift  bestow, 

Light  our  hearts  to  gladden  us. 
Of  the  soul  the  dearest  guest, 
Of  the  heart  the  sweetest  rest, 

Sent  of  God  to  comfort  us — 
Freshness  for  the  summer's  heat. 
Tn  our  tears  a  solace  sweet 

Sweet  repose  in  weariness — 
Let  Thy  faithful  in  Thy  sight 
Feel  Thy  cheering,  heavenly  light, 

Warming  and  enlightening  us. 
Oh !  without  Thy  quickening  power, 
We  must  perish  in  an  hour, 

Everything  condemning  us. 
Wash  away  each  guilty  stain, 
Water  with  Thy  gracious  rain. 

In  Thy  mercy  healing  us. 
Move  our  stubborn  lips  to  praise, 
Warm  our  coldness  with  Thy  rays, 

Call  us  from  our  wanderings. 


88  VENI,  SANCTE  SPIRITUS. 

30a  tute  tftelftus 
$n  te  coStrentibus 

Sacrum  septcnartum. 
23  a  btttutte  meritum, 
Ba  salutte  exttum, 

Ua  perenne  gaufcium. 


VENI,  SAXCTE  SPIRITUS.  89 

Them  who  on  Thy  grace  depend, 
Them,  Thy  faithful,  eyer  send 

Sacred  sevenfold  peace  with  Thee. 
Give  them  virtue's  best  reward, 
Give  salvation  with  the  Lord ; 

Give  them  joy  unceasingly. 
12 


9o 


LAUDA,  SIOK  SALTATOREM. 


Of  all  the  mediaeval  hymnologists,  no  one  used  the 
Latin  rhymed  versification  in  greater  perfection  than 
St.  Thomas  Aquinas,  nor  is  there  any  hymn  which 
better  exhibits  his  remarkable  power  as  a  writer  of 
Latin  hymns,  than  the  Lauda  Sion  Salvatorem,  the 
prose  for  the  holy  sacrament,  one  of  the  four  princi- 
pal proses.  As  has  been  before  stated  (page  52),  it, 
together  with  the  Pange,  Lingua,  Glorwsi)  was  written 
by  St,  Thomas,  as  part  of  the  office  for  the  feast  of  the 
Holy  Sacrament,  composed  by  him,  at  the  request  of 
Pope  Urban  IV".,  when  he  instituted  that  divinely  ap- 
pointed rite  as  one  of  the  regular  festivals  of  the  Roman 
Catholic  Church. 

According  to  his  view  of  that  solemn  supper,  he  has 
in  this  prose  exhausted  the  subject,  not  only  in  its  theo- 
logical and  ecclesiastical  sense,  but  in  its  administrative 
and  receptive  significance,  while  in  the  matter  of  versi- 
fication it  leaves  nothing  to  be  desired.  Its  harmony  is 
without  a  jar,  and  the  flow  of  its  rhythm  is  as  easy  and 
undisturbed  as  aptly  chosen  words  can  make  it.  while  iis 
gentle  cadences  are  in  accord  with  the  divine  love  which 


LAUD  A,  SIOX  SALVAT0RE1T.  9  I 

inspired  the  sacred  rite.  It  is  but  just  to  say  that  he 
doubtless  intended  that  his  words  should  be  understood 
according  to  the  faith  which  the  Roman  Catholic  Church 
now  teaches;  but  it  may  also  be  said  that  the  hymn 
might  have  been  written  by  a  Protestant,  in  the  same 
words,  without  doing  violence  to  the  faith  of  the  Pro- 
testant Church,  although  it  does  not  fully  express  that 
faith ;  and  I  have  preferred  to  translate  it  in  that 
sense. 


92 


LAUDA,  SION,   SALVATOREM 


ILauira,  jsum,  jjalbatorem, 
ILauira  iucem  &  pastorem 

Jn  ijnmnte  &  canticis. 
(Quantum  potes,  tantum  autre. 
(Quia  majnr  omni  lautre, 

i^ec  lauMre  sufficte. 
ILauiiis  tijema  specialis, 
^ante  bibus  &  bitalte 

l^oine  proponitur. 
<©uem  in  sacr#  mensa  rcrn#, 
Qluxb®  fratrum  intofcentf 

©aturn  non  amWgitur. 
g>it  laus  plena,  sit  sonora: 
g>it  jucunira,  git  tiecora 

Jttentis  julnlatio. 
30ics  solemnis  agitur, 
Jn  qua  mcns$  rccolitur, 

$jujus  institutio. 
Jn  Ijac  mensa  nobi  l&cgte, 
jlobum  $la£ci)a  nob#  legte 

llljase  bctus  trrminat. 
TJrtustatem  nobitas, 
gtmbram  fugat  bcritas, 

jjloctem  lux  climinat. 


93 


SION,    PRAISE   THY    SAVIOUR. 


Sion,  praise  thine  Interceder ; 
To  thy  Shepherd  and  thy  Leader 

Songs  and  anthems  elevate. 
With  thy  highest  powers  sing  Him, 
Still  the  praises  thou  canst  bring  Him 

Never  can  be  adequate. 
Theme  of  praise,  all  praise  transcending, 
Bread  of  life,  from  heaven  descending ! 

He  to  us  has  offered  it, 
As  He  in  that  final  meeting, 
When  the  sacred  twelve  were  eating, 

To  them  freely  proffered  it 
Lift  aloud  the  voice  of  praising, 
Sweet  and  holy  accents  raising, 

Strains  divine  to  execute. 
?Tis  the  solemn  feast  provided, 
Where  the  Lord  Himself  presided, 

This  His  feast  to  institute. 
Table  of  the  Lord  ascended. 
Paschal  Lamb  for  us  intended. 

Ancient  form  here  terminates. 
New  things  now  the  old  supplying, 
From  the  truth  the  shadows  flying, 

Light  the  darkness  dissipates. 


94  LAUD  A,  SION,  SALVATOREM. 

(Quolr  in  ctcna  (Cijristus  gcssit, 
jfacicnintm  Ijoc  erpressit 

Jn  sui  memoriam. 
Socti  sacris  institutis, 
pattern,  binum  in  salutis 

(ffonsecramus  Ijostiam. 
Uogma  tuitur  (ttftftetianfe, 
<®uot»  in  rarnem  transit  panis, 

3Et  binum  in  sanguinem. 
<©uotr  non  capis,  quoi  non  btoes, 
glnimosa  firmat  fiies, 

prater  return  oririnem. 
j5ufo  Tribersis  speciebus, 
jSignis  tantum  &  non  refms, 

Hatent  res  eximte. 
fflaro  cibus,  sanguis  potus, 
iltlanet  tamen  (Jtijristus  totus 

Sub  utraque  specie. 
a  sumente  non  concisus, 
|lon  contractus,  non  fcibisus; 

Jntcger  accipitur. 
JDUtnit  units,  sumunt  miile, 
(Quantum  isti,  tantum  ille: 

idee  sumptus  consumitur. 
Sumunt  ftoni,  sumunt  mali, 
jt>orte  tamen  intcquali, 

Vitce  bel  interims. 
JWors  est  malis,  bita  bonis: 
ViXit  paris  sumptionis 

Ouam  sit  Trispar  exitus. 


LAUD  A,  SI  OX,  SALVATOREM.  95 

Doing  what  the  Lord  was  doing, 
Here,  His  own  commandment  showing, 

We  His  love  commemorate. 
Taught  by  Jesus'  inculcation, 
Bread  and  wine  for  our  salvation 

Here  to  Him  we  dedicate. 
Here  to  Christians  Jesus  preacheth, 
Here  to  us  the  mystery  teacheth, 

Never  sense  perceiving  it — 
Flesh  and  blood,  for  us  devoted, 
Are  by  bread  and  wine  denoted, 

Living  faith  believing  it. 
In  the  different  kinds  He  places, 
Signs  of  hidden  gifts  and  graces, 

Precious  things  He  telleth  here : 
That  His  flesh  is  meat  unto  us, 
And  His  blood  is  drink  unto  us — 

In  them  both  He  dwelleth  here. 
He  this  blessed  bread  that  breaketh, 
He  that  of  this  wine  partaketh, 

All  the  Saviour  cherisheth ; 
All  the  Church  on  earth  may  break  it, 
All  the  faithful  may  partake  it. 

None  of  Jesus  perisheth. 
Good  and  bad,  together  meeting, 
And  the  sacred  supper  eating, 

Each  how  different  taketh  it ! 
To  the  wicked  condemnation, 
To  the  worthy  sweet  salvation, 

Christ  the  Saviour  maketh  it ! 


96  LAUD  A,  SI  ON,   SALFATOREM 

jfFracto  tremum  jraeramento, 
Jie  baeilles,  seti  memento 
Cantum  esse  sub  fragmento 

(Quantum  toto  tegitur. 
flulla  rei  fit  seissura, 
g>igni  tantum  fit  frartura, 
(Qua  nee  status  nee  statura 

j&ignati  minuitur. 
lEeee  panis  glngelorum, 
Jf  aetus  ribus  biatorum : 
IJere  pants  filiorum, 

iHott  mittentrus  eantbus. 
Jn  figuris  prssignatur, 
Cum  Jsaae  immolatur, 
agnus  JjJaseljcc  fceputatur, 

Datur  manna  patribus. 
ISone  pastor,  pants  bere, 
Jesu  nostri  miserere, 
&u  nos  pasee,  nos  tttere, 
&u  nos  bona  fae  btoere 

Jn  terra  bibentium. 
Eu  qui  euneta  seis  $c  bales, 
<F)ui  nos  paseis  1)ir  mortales, 
&uos  ibi  eommensales, 
(Jtol)tereties  &  sotiales, 

jf  ae  sanrtorum  eibium. 


LAUD  A,    SlOy,    SALVATOREM  97 

When  this  sacred  feast  thou  makest, 
When  thou  but  a  morsel  breakest, 
Thou  the  Saviour  still  partakest — 

He  is  all  in  all  to  thee. 
By  the  sign  that  is  divided, 
Eeal  food,  for  thee  provided, 
Still  unbroke,  to  thee  confided, 

Jesus  doth  recall  to  thee. 
Angel  bread,  from  heaven  descended, 
Food  to  wanderers  here  extended. 
For  the  children's  bread  intended, 

Dogs  should  never  take  of  it. 
Isaac,  as  a  type,  promoted, 
And  the  Paschal  Lamb,  devoted, 
And  the  manna — all  denoted 

Only  His  might  break  of  it. 
Thou  Grood  Shepherd,  Bread  of  Heaven ! 
Jesus,  let  us  be  forgiven ! 
Feed  and  guard  us  by  Thy  kindness, 
Take  us  from  our  earthly  blindness 

To  the  glory  giv'n  by  Thee. 
Thou,  all  powerful  and  all  knowing — 
Blessed  food  on  us  bestowing — 
At  Thy  Table  with  Thee  eating, 
Thy  coheirs  together  meeting, 

Let  us  dwell  in  heaven  with  Thee ! 

13 


98 


ADAM  OF  ST.  VICTOR. 


The  Abbey  of  St.  Victor,  near  Paris,  was  one  of  the 
most  celebrated  religious  houses  in  France  seven  hun- 
dred years  ago— celebrated  for  its  learning,  its  theology, 
its  genuine  devotion,  and  its  fondness  for  sacred  lyrics. 
It  was,  hence,  the  home  and  resort,  as  well  as  the  parent 
and  teacher,  of  great  men.  Among  these  Adam,  a 
regular  canon  of  the  Abbey,  was  deservedly  held  in  very 
high  estimation  for  all  the  qualities  of  a  devoul  and  learned 
man.  His  familiarity  with  the  Sacred  Scriptures  was 
most  remarkable,  and  evidently  could  have  been  the  result 
of  nothing  less  than  the  most  constant  reading,  and  the 
most  careful  study  and  comparison,  of  the  sacred  writers 
in  the  riper  years  of  his  cultivated  intellect.  The  Holy 
Word  seemed  to  be  almost  the  only  language  that  he 
knew — so  easily  and  gracefully  did  it  How  from  his  pen 
in  the  harmonious  lines  of  his  lyrical  compositions,  of 
which  one  hundred  and  six  are  now  extant.  They 
all  have  the  same  general  characteristics  of  style  and 
versification,  and  in  them  all  we  arc  continually  delighted 
with  the  felicity  as  well  as  the  facility  with  which  he 
writes,  while  he  is  sometimes  brief  and  sententious  with- 
out a  parallel. 


ADAM  OF  ST.    VICTOR.  99 

Trench,  in  his  Sacred  Latin  Poetry,  has  given  us  many 
of  the  best  of  his  lyrics,  so  many  and  so  various  that  we 
are  made  familiar  with  his  characteristics.  "We  seem  to 
know  him.  The  only  one  of  these  which  I  have  selected 
for  this  little  book  is  his  poem  on  the  Martyrdom  of  St. 
Stephen,  which  Trench  calls  a  sublime  composition ;  and 
we  see  that  it  well  deserves  the  name,  when,  in  imagina- 
tion, we  take  the  place  of  the  old  monk  and  become  a 
spectator  of  that  first  martyrdom,  passing  with  him  from 
the  present  to  that  early  dawn  of  Christianity,  and  from 
the  description  of  the  bloody  scene,  to  the  rapt  ecstasy  in 
which  he  apostrophizes  the  suffering  saint  and  beholds  the 
sympathizing  Saviour  in  the  opening  heaven,  upholding 
him  and  strengthening  him  in  the  triumph  of  his  mar- 
tyrdom. 

Dr.  Trench  accords  to  him  the  highest  place  among  the 
writers  of  Latin  Sacred  Poetry,  but  not  without  some  doubt 
whether  that  honor  may  not  properly  belong  to  Arch- 
bishop Hildebert.  He  would  except  the  authors  of  the 
Dies  Irce  and  the  Stabat  Mater,  if  the  harps  on  which 
those  unequalled  strains  were  improvised  did  not  seem  to 
have  been  immediately  broken  into  silence. 

He  died  July  8,  1177,  and  his  epitaph,  written  by  him- 
self, was  preserved  for  several  hundred  years  on  the 
walls  of  the  Abbey,  near  the  door  of  the  choir,  where 
the  echo  of  his  hymns  had  been  so  often  heard.  The 
tone  of  penitent  humility,  and  the  impressive,  solemn, 
movement  of  the  epitaph,  have  induced  me  to  insert  it 
here  as  a  part  of  this  sketch,  to  exhibit  his  character,  by 
his  own  hand,  as  it  was  his  last  desire  to  appear. 


lOO 

EPITAPHIUM 


lOcrrcs  pcccati,  natuva  filius  Ixx, 
iBxilii^uc  reus,  na.6citut  omnia  1jomo. 
Jtnt3t    superbit   1jomo,  cujus    ronrcptin 

culpa, 
flam  pema,  labor  bita,  necegge  mori  ? 
>Tana  salus  Ijominte,  barnia  tirror,  om= 

nia  bana— 
Sinter  bana  niijil  banius  cstljominc— 
Dum   magis   allutrit  prcescntis    gloria 

bite?, 
IJrcctcrit,  immo  fugit— non  fugit,  immo 

petit. 
})ost  Ijominent  bcrmis,  post  bermem  fit 

rinis,  Ijeu,  ijcu ! 
£ic  rrtiit  at»  cinerem  gloria  nostra  simul. 
?i)ir  rgo  qui  jarco,  miser  rt  misrralulis 

SlTram, 
ffilnam  pro  summo  munrrc  posro  prc=: 

rem— 
IJrrrabi,  fateor,  beniam  pcto,  parrc  fa^ 

tcnti, 
JJarrr    pater ;    fratres    parcite ;   parce 

Beus! 


IOI 

EPITAPH. 


An  heir  of  sin  and  child  of  wrath  by  nature  here 

below, 
A  stranger  every  man  is  born — an  exile's  life  to 

know. 
Whence   doth   he   boast  himself  in  pride  whose 

thought  is  guilt,  innate, 
Whose  birth  is  pain,  whose  life  is  toil,  and  death 

his  only  fate  ? 
Vain  health  of  man,  vain  beauty  too,  vain  boast  of 

earthly  pride, 
Vain  thing  is  man,  among  the  vain,  vainer  than  all 

beside. 
The  glory  of  this  present  life,  what  time  it  doth 

delight, 
Doth  quickly  pass,  not  pass  but  fly,  not  fly  but 

perish  quite. 
And  then,  to  man  the  worm  succeeds,  and    after 

worms  the  dust, 
At  once  to  dust  he  must  return  with  every  earthly 

trust. 
And  I,  poor  Adam  lying  here,  'tis  mercy  all  I  need, 
One  only  prayer  I  now  can  make — for  heaven's 

last  gift  I  plead, 
My  sins  confess,  my  pardon  seek — oh  let  a  sinner  live  i 
Father,  and  brothers  in  the  faith,  and  God,  oh  God, 

forgive ! 


102 


DE.  S.  STEPHANO. 


2?eri  miliums  exultabit, 
1st  exultant  cclebrabtt 
Otijrteti  natalitia. 
i^ett  rijorus  angelorum 
yrosecutus  est  ccclorum 
iiegcm  cum  totitia. 
^Jrotomattgr  et  ILebita, 
Ctlarus  fine,  claws  btta, 
(Slants  et  mtraculis, 
Sub  Ijac  luce  triumpJjabit, 
lEt  triumpljaus  insultabit 
JStepljanus  incretiulis, 
jf  remunt  ergo  tanpam  ferae, 
<©uia  bicti  iefecere 
ILucis  atibersarti. 
jFalsos  testes  statitunt, 
3St  linguas  r.vacuunt 
>7tperarum  filii. 
agonista,  iiulli  cetre— 
fficrta  ccrtus  tic  merceie, 
f^ersebcra  Stcpijanc— 
Sinsta  falsts  tcstibus, 
iffonfuta  scrmonibus 
g>imagogam  j&ataiifc. 


°3 


ST.  STEPHEN. 


Yesterday  the  world,  elated. 
With  their  praises  celebrated 

Jesus  Christ's  nativity  ; 
Angels,  then  their  voices  raising, 
Were  the  King  of  Heaven  praising, 

Joyful  in  festivity, 
Stephen,  proto-martyr,  Deacon, 
In  his  faith  and  life  a  beacon, 

Mighty,  too.  in  miracles, 
This  day,  to  his  triumph  rising, 
Was  in  triumph  then  despising 

Cruel  Jews  and  infidels. 
They  like  beasts  of  prey  were  raging, 
Their  secure  defeat  presaging, 

And  of  light  the  enemies — 
Lying  witnesses  providing, 
And  with  sharpened  tongues  deriding- 

Sons  of  vipers  venomous  ! 
Stephen,  strive,  thy  strife  enduring. 
And  thy  sure  reward  securing, 

Persevere  to  victory. 
Pear  not  witnesses  abounding, 
All  confute,  with  truth  confounding 

Satan's  desperate  synagogue. 


I 


IO4  DE  S.  STEPHANO. 

jfortis  tuus  est  in  ccclte, 
Eestis  berax  et  fiirelis, 
([Testis  innocenti^. 
flomcn  Ijabes  coronati, 
<Ee  tormenta  ieret  pati 
Pro  corona  gloria:. 
Pro  corona  non  marcenti 
perfer  brebis  bim  tormenti, 
£e  manet  bictoria. 
JETibi  fiet  mors,  nataite, 
EM  pcrna  terminaiis 
Dat  biter  primoriiia. 
35n !  a  trextris  Dei  stantem 
Jcsum,  pro  te  tiimicantem, 
g>tcp1)anct  constocra. 
EM  ccrlos  remati, 
£ibi  ©ijristutn  rcbelari 
ffllama  boce  libera, 
pienus  sancto  spiritu 
Pcnctrat  intuitu 
£tcp1)anus  cceiestia. 
Uibena  Dei  gloriam 
tfrcscit  atr  bictoriam, 
j&uapirat  atj  pnrmia. 
£c  commcnDat  g>aibatori, 
Pro  quo  Tiulrr  tiurit  mori 
Sub  ipsis  lapitiibus. 
gaulug  aerbat  omnium 
>Tcstcs  lapitiantium, 
?lapitians  in  omnibus. 


ST.  STEPEEX  IO5 

En  the  skies  thy  witness  liveth, 
And,  in  faith  and  truth,  he  giveth 

Fullest  proof  of  innocence. 
Crowned  is  the  name  thou  wearest, 
And  the  tortures  that  thou  bearest 

Give  thy  crown  its  radiance. 
For  a  crown  of  light,  unfading, 
Meet  the  force  of  pain,  invading  — 

Victory  shall  remain  with  thee. 
Death  to  thee  becometh  natal, 
F<  >r  its  final  pang  so  fatal, 

Giveth  endless  life  to  thee. 
See,  by  God's  right  hand  is  standing 
Jesus,  for  thee  help  commanding — 

Stephen,  see  he  aideth  thee ; 
For  thee,  heavenly  gates  unsealing, 
For  thee,  Christ  the  Lord  revealing — 

Cry  unto  him  earnestly. 
Stephen  is  to  heaven  gazing, 
On  the  heavenly  scenes  amazing — 

Holy  Ghost  sustaining  him  ; 
God's  full  glory  to  him  showing, 
While  to  victory  he  is  going — 

Love  and  hope  constraining  him. 
To  the  Lord  his  soul  commending, 
Sweet  he  finds  the  death  impending, 

While  the  stones  are  bruising  him ; 
And  young  Saul,  the  garments  holding 
Of  those  stoning,  is  upholding. 

And,  himself,  is  using  them. 

14 


io6 


DE  S.  STEPHANO. 

l\t  peccatum  statuatut 
?l?te,  a  quilms  lapiMtur 
(genu  ponit  ct  prrratur, 
etontjolens  ingante— 
Jn  (tt^i^to  sir  obtiormtiiit, 
©ui  (Cijristo  -sir  obrtJitut, 
St  cum  (Cijristo  semper  titbit, 
ittartgrum  primitive. 


ST.  STEPHEX.  107 

"Lord  forgive  them,"  hear  him  saying, 
For  the  men  who  him  are  slaying, 
On  his  bended  knee  now  praying — 

Praying  God  to  pardon  them 
Thus,  in  Christ,  the  martyr  sleeping, 
To  him  thus  obedience  keeping, 
In  him  liveth  without  weeping — 
First  fruits  these  of  martyrdom. 


io8 


DIES     IB,M. 


"  Of  all  the  Latin  hymns  of  the  Church,  this  has  the 
widest  fame.  The  grand  use  which  Goethe  has  made 
of  it  in  his  Faust  may  have  helped  to  bring  it  to  the 
knowledge  of  some  who  would  not  otherwise  have  known 
it,  or,  if  they  had,  would  not  have  believed  its  worth,  if 
the  sage  and  seer  of  this  world,  a  prophet  of  their  own, 
had  not  thus  set  his  seal  of  recognition  upon  it.  To 
another  illustrious  man  this  hymn  was  eminently  dear. 
How  affecting  is  that  incident  recorded  of  Sir  Walter 
Scott  by  his  biographer,  how,  in  those  last  days  of  his, 
when  all  of  his  great  mind  had  failed,  or  was  failing,  he 
was  yet  heard  to  murmur  to  himself  some  lines  of  this 
hymn,  an  especial  favorite  with  him  in  other  days.  Nor 
is  it  hard  to  account  for  its  wide  and  general  popularity. 
The  metro,  so  grandly  devised,  of  which  I  remember  no 
other  example,  fitted  though  it  has  here  shown  itself  for 
bringing  out  some  of  the  noblest  powers  of  the  Latin 
language;  the  solemn  effort  of  the  triple  rhyme,  which 
has  been  likened  to  blow  following  blow  of  the  hammer 
on  the  anvil ;  the  confidence  of  the  poet  in  the  univer 
sal  interest  of  his  theme,  a  confidence  which  has  made 
him  set  out  his  matter  with  so  majestic  and  unadorned 
a  plainness  as  at  once  to  bo  intelligible  to  all — these 
merits,  with  many  more,  have  given  the  Dies  Tree  a  fore- 


DIES  HUE.  1 09 

most  place  among  the  master-pieces  of  sacred  song." — 
Tkench. 

Its  great  power,  its  universal  sympathy  with  every 
man,  lies  in  its  absolute  selfishness — not  in  a  bad  sense, 
in  the  highest  and  purest  and  best  sense — and  in  the 
sincerity  and  earnestness  of  its  simple  and  natural  lan- 
guage. It  is  the  language  of  one  man,  in  relation  to 
himself  alone,  in  view  of  the  awful  realities  of  that  ulti- 
mate responsibility  which  all  right-minded  men  so  often 
feel,  and  which  all  men,  the  most  hardened  even,  some- 
times feel  with  great  solemnity.  The  conflagration,  the 
judge,  the  trumpet,  the  book,  the  whole  scene,  are  men- 
tioned only  to  give  force  to  the  exclamation,  "  Quid  sum, 
miser!  tunc  dicturus?  "  "What  can  I  then  say ?"'  And 
every  confession  and  every  prayer  is  for  individual  self,  and 
is  a  renunciation  of  all  hope,  except  through  the  free  grace 
of  Christ.  The  last  stanza  is  omitted  in  some  copies. 
Trench  omits  it,  as  do  some  others.  If  it  be  translated, 
as  it  sometimes  is,  as  a  prayer  for  the  salvation  of  all 
mankind  at  the  last  day,  then  it  certainly  is  not  in  har- 
mony with  the  rest  of  the  hymn,  and  ought  to  be  omitted. 
On  the  other  hand,  if  it  be  translated  as  it  is  here,  and 
has  been  by  some  others,  and  as  it  clearly  should  be, 
rendering  the  last  line  "Spare  me,"  then  the  last  stanza, 
instead  of  being  feeble  and  inconsequent,  becomes  a  har- 
monious and  proper  close  of  a  hymn  with  such  a  beginning. 

It  is  usually  ascribed  to  Thomas  of  Celano.  an  Italian 
monk  of  the  thirteenth  century ;  but  I  think,  with  Trench, 
that  there  is  no  certainty — I  should  say  but  little  proba 
bility — that  the  authorship  belongs  to  him. 


no 


DIES     I  R  M  . 


JBies  ir#,  Tries  ilia! 
j&olbet  geertum  in  fabilla, 
Eeste  Dabili  cum  jrsbilla. 
©uantus  tremor  est  futurus, 
<©uanlro  Jutrex  est  benturus, 
iSTunrta  stricte  irtecussurua. 
Suba  mirum  apargens  sonum 
$)rr  scpulcra  recjionum, 
iftogrt  omnes  ante  tljronum. 
iitflors  stupcbit,  et  natura, 
(Quurn  rrssurgtt  crcatura, 
Jutiiranti  regponsura. 
?JLibcr  scriptus  proferetur, 
Jn  quo  totum  continctur, 
Static  muttfrus  jutiicctuv. 
Jutrex  rrjjo  cum  scticbit, 
(Ruitiqutti  latrt,  appavcbit: 
jjlil  inultum  rcmancbit. 
©ufti  sum,  miscv!  tunc  tiicturus, 
<9)urm  patronum  roptuvus, 
(S^uum  bix  Justus  sit  sccurus? 


Ill 


THE   DAY    OF   WRATH. 


Day  of  threatened  wrath  from  heaven, 
To  the  sinful,  unforgiven  ! 
Earth  on  fire,  to  ashes  driven ! 
Oh,  the  guilty,  how  affrighted ! 
That  each  wrong  shall  then  be  righted, 
And  with  blazing  truth  be  lighted  ! 
Loud  the  trumpet  will  be  blowing, 
All  on  earth  the  sound  be  knowing, 
And  to  answer  will  be  going. 
Death  amazed  will  then  be  quaking — 
As  the  dead  of  ages  waking, 
Shall  their  fearful  doom  be  taking. 
From  the  Book  then  opened  newly, 
Every  sinful  deed  must,  duly, 
Then  be  heard  and  answered  truly. 
God,  the  Judge,  will  then  be  dealing, 
With  each  hidden  thought  and  feeling, 
And  the  last  award  be  sealing. 
What  shall  wretched  I  be  saying  ? 
To  what  Frienci  for  help  be  praying  ? 
Fear  the  righteous  then  dismaying ! 


1  I  2  DIES  JRM. 

tvcr  trementux  majestatls, 
(Qui  saltmniios  salims  gratis, 
pallia  mr,  fons  pictatis ! 
ivecortrarc,  ;?(csu  ptr, 
(Quotr  sum  causa  titer  liier; 
fit  me  pertra-ei  ilia  t>ie! 
©tuxrens  me,  sctnsti  lassus, 
Ivctjcmisti,  crucem  passus: 
Eantus  labor  non  sit  cassus. 
Juste  Juttex  ultionis, 
ZDonum  fac  remissions 
Slntc  Tnem  rationis. 
Jngcmisco  tanquam  reus, 
(Culpa  rubet  bultus  meus  ; 
jjupplicanti  parce,  30eus! 
(Qui  iWariam  absolbisti, 
?5t  latronem  exautiisti, 
iftlilji  quoque  spcm  tictristi. 
^Jreces  \nm  non  sunt  iiigmT, 
geir  Cu  tonus  far  licnignc 
jlc  perenni  rremer  ignc! 
Sinter  obes  locum  imrsta, 
?5t  at  Inxtiis  me  sequestra, 
Stamens  in  parte  Trcrtra. 
(tfonfutatis  malctiictis, 
jf  lammis  acriints  atitiirtis, 
"Foca  me  cum  tenetiictis! 
(!t>ro  supplrx  et  aeelinis, 
(!lor  eontritum  quasi  rinis, 
(Bere  euram  met  finis. 


DIES  IBM  1  T  3 

King  of  Kings,- all  powers  enthralling, 
Without  price  Thy  chosen  calling, 
Pity,  save  my  soul  from  falling  ! 
Jesus,  cradled  in  a  manger — 
For  my  sake  on  earth  a  stranger — 
Save  me  in  that  day  of  danger  ! 
For  me  weary,  all  things  needing — 
On  the  cross  in  anguish  bleeding — 
Do  not  lose  such  toil  and  pleading ! 
God  the  righteous,  never  sleeping ! 
Oh  !  forgive  a  sinner  weeping  ! 
While  Thy  love  is  mercy  keeping ! 
Lost  without  Thy  blood  atoning — 
Blushes  mingling  with  my  groaning — 
Spare  my  soul  in  sorrow  moaning ! 
Sinful  Mary  Thou  forgavest, 
And  the  dying  thief  Thou  savedst, 
Ground  of  hope  to  me  Thou  gavest 
Prayers  unworthy  to  Thee  sending, 
Be  Thy  goodness  still  befriending ; 
Save  me  from  the  fire  unending ! 
With  Thy  chosen  flock  forever, 
When  the  sheep  and  goats  shall  sever 
On  Thy  right  hand  keep  me  ever  ! 
When,  in  fire,  the  cursed  gather, 
Let  me  hear  Thee  saying,  rather, 
"  Come,  thou  blessed  of  my  Father  I" 
Trusting  to  Thy  goodness  wholly — 
Crushed  in  heart,  and  bending  lowly — 
Save  at  last,  Thou  Just  and  Holy  ! 

15 


114  dies  ir^:. 

2,am?mosa  irics  ilia ! 
(Qua  rcsurgct  tx  fatulla, 
JuUtcantrus  Ijomo  reus ; 
^utc  ergo  parce,  23cus ! 


DIES  1RJE.  I  I 


In  that  day  when,  weeping,  quaking, 
Man  shall  rise,  from  dust  awaking, 
In  thine  arms,  0  Jesus !  bear  me — 
From  Thy  curses,  God.  oh  I  spare  me  I 


u6 


THE   DAY  OF   WRATH. 

ANOTHER  VERSION. 

Day  of  wrath !  that  final  day, 
Shall  the  world  in  ashes  lay ! 
David  and  the  Sibyl  say. 
Oh  !  what  trembling  there  shall  be, 
When  the  coming  Judge  we  see, 
All  to  try  impartially  ! 
When  the  trumpet's  awful  sound 
Bursts  the  graves  beneath  the  ground, 
Calling  all  the  throne  around. 
Death  amazed,  and  Nature,  too, 
See  the  dead  arise  to  view, 
To  their  just  and  final  due. 
There  the  record  will  be  shown, 
In  which  everything  is  known, 
Whence  to  judge  the  world  alone. 
When  the  Judge  is  seated,  then 
Shall  each  sin  appear  again — 
Not  unpunished  one  remain. 
Wretched  me !  what  shall  I  say  ? 
Who  will  plead  for  me  that  day, 
When  the  just  themselves  must  pray? 


DIES  IBM  I  1 7 

King  of  Majesty  divine ! 
Freely  saving  who  are  Thine, 
Save  me,  Fount  of  Love  divine  I 
Blessed  Jesus !  think,  I  pray, 
For  me  was  Thy  weary  way — 
Do  not  lose  me  in  that  day ! 
Sought  by  Thee  in  toil  and  pain, 
By  Thy  cross  redeemed  again, 
Let  Thy  sufferings  not  be  vain  ! 
Judge !  Thy  vengeance,  oh !  delay ; 
Grant  me  pardon,  here  I  pray, 
Now,  before  that  reckoning  day. 
Humbly  I  my  sorrow  speak, 
Blushes  burn  my  guilty  cheek, 
Spare  me,  God,  while  thus  I  seek ; 
Mary,  Thy  free  grace  forgave, 
Grace  the  dying  thief  did  save, 
Hope  of  grace  to  me  it  gave. 
All  unworthy  is  my  prayer, 
But  thy  goodness  still  declare ; 
Let  me  not  in  flames  despair ! 
When  Thy  sheep,  by  Thy  command, 
From  the  goats  divided  stand, 
Place  me  then  on  Thy  right  hand. 
"When  the  curse'd  in  their  shame 
Writhe  in  everlasting  flame, 
With  the  blessed  call  my  name. 
Bowed  and  lowly,  hear  my  cry ! 
See  my  heart  in  ashes  lie ! 
Oh !  protect  me  when  I  die  ! 


n8 


DIES  IRM 


On  that  final  day  of  tears, 
When  before  Thy  bar  appears 
Man,  from  ashes  risen  again, 
Spare  me,  God,  oh  1  spare  me  then  ! 


THE   DAY   OF   WRATH. 

ANOTHER   VERSION. 

Day  of  wrath,  with  vengeance  glowing, 
Seer  and  Sybil  long  foreknowing ! 
Earth  and  time  to  ruin  going  ! 
How  the  guilty  world  will  tremble 
When  the  Judge  shall  all  assemble, 
And  not  one  will  dare  dissemble ! 
When  the  trumpet's  summons,  swelling 
Through  Death's  dark  and  dusty  dwelling, 
To  the  throne  is  all  compelling ! 
Death  with  fear  will  then  be  quailing, 
As  the  dead  of  ages,  wailing, 
Eise  to  judgment,  without  foiling. 
Then  the  book  of  God's  own  writing— 
Truth  alone  the  pages  lighting- 
Will  be  guilty  souls  indicting, 
Every  secret  thought  and  feeling, 
To  the  Judge  at  once  revealing, 
None  excusing,  none  concealing. 


DIES  IRJE. 

How  shall  wretched  I  be  pleading  ? 
Through  what  patron  interceding, 
When  the  just  are  mercy  needing? 
King,  all  majesty  expressing, 
By  free  grace,  Thy  saved  possessing, 
Save  me,  Fount  of  heavenly  blessing  ! 
Jesus,  think  what  woes  thou  tasted, 
While  for  me  to  death  thou  hasted ; 
Let  them  not  at  last  be  wasted. 
Thou  didst  seek  me,  sad  and  sighing, 
God  forsaken  in  Thy  dying ! 
Be  not  fruitless  all  Thy  trying. 
Righteous  Judge,  thy  wrath  delaying, 
Pardon  me  while  I  am  praying ! 
While  the  day  of  grace  is  staying. 
Groaning,  guilty,  hear  me  speaking ! 
Blushes,  sin  and  shame  bespeaking ; 
Spare  me,  Lord,  thy  pardon  seeking. 
Sinful  Mary  was  forgiven, 
Thou  didst  call  the  thief  to  heaven, 
Hope  to  me  was  also  given. 
Worthless  are  the  prayers  I'm  raising ; 
Save  me  by  Thy  grace,  amazing, 
From  the  fire  for  ever  blazing ! 
From  the  goats,  O  Lord,  divide  me ! 
And  among  Thy  sheep,  beside  Thee, 
On  Thy  right,  my  place  provide  me. 
When  the  cursed,  downward  driven, 
To  eternal  flames  are  given, 
Call  me  with  the  blest  to  heaven. 


I  20  DIES  IRM 

Listen,  Lord,  to  my  petition — 
Crushed  in  heart,  in  deep  contrition — 
Save,  oh  I  save  me,  from  perdition. 
On  that  day  of  bitter  weeping, 
When  from  dust  and  mortal  sleeping, 
Man  is  called  to  final  hearing, 
Spare  me,  God,  on  my  appearing  ! 


121 


THOMAS  A  KEMPIS. 


Thomas  a  Kempis — Thomas  Hamerken  of  Campen  or 
Kempen — was  born  at  Kempen  in  the  Province  of  Over 
Yssel  in  Holland  in  1380.  He  was  educated  at  the 
University  of  Deventer,  the  Capital  of  the  province,  and 
afterwards  entered  among  members  of  the  Monastery  of 
Mount  St.  Agnes,  of  the  Order  of  St.  Augustin.  He 
there  displayed  great  piety,  patience  and  self-denial.  He 
joined  the  Order  of  the  Brothers  of  the  Common  Life, 
wnich  was  first  established  at  Deventer,  by  G-erhard,  the 
great,  who  was  a  native  of  Over  Yssel.  The  members 
of  that  order  had  no  monastic  vows  and  devoted  their 
lives  to  preaching  and  to  teaching  letters  and  religion  to 
the  young,  supporting  themselves  by  their  industry, 
which  they  applied,  principally,  to  copying  books.  He 
died  in  1471,  in  the  91st  year  of  his  age. 

Wherever  the  G-ospel  is  preached,  the  influence  of  this 
devout  man  is  felt.  The  "Imitation  of  Christ,"  which  is 
now  generally  attributed  to  him,  next  after  the  Bible  has 
been  more  frequently  printed  and  more  widely  read,  than 
any  other  religious  book.  It  has  been  translated  into 
every  Christian  language,  and  has  been  the  welcome  com- 
panion of  devout  Christians  of  every  denomination.  It  is 
said  that  a  traveling  monk  found  an  Arabic  copy  of  it 
in  the  library  of  a  king  of  Morocco,  which  his  Moorish 
majesty  prized  beyond  all  his  other  books. 

The  following  is  considered  the  best  of  his  poems. 
16 


122 


DE  GAUDIIS  CCELESTIBUS. 


Estant  angelorum  djort, 

ILaulres  cantant  (ffreatori, 

Krgcm  cernunt  in  trcrore, 

amant  cortre,  lautiant  ore* 

<E)jmpant?ant,  ritljarijant, 

Volant  alls,  stant  in  italte, 

Sonant  nolis,  fulgent  stolid. 

tforam  Summa  ftrinitate, 

tflamant  Sanctus,  J&anctug,  joanetus  ! 

JFugtt  trolor,  cessat  planetus 
Shi  superna  rilutatr. 
(foneors  box  est  omnium, 
33cum  eollautrentium. 
JFerhet  amor  mentium 
(flare  ronturntium, 
Uratam  Crinitatem  in  una  Deitate, 
©uam  aTrorant  Serapljim 
,1f  rrbcntt  in  amore, 
>Jrncrantur  (Kfjerufiint 
;?|ngenti  sub  Ijonore— 
iWirantur  ntmte  &1)ront  tre  tanta  majeifc 
tate. 


123 


THE  JOYS  OF  HEAYEN. 


Angel  choirs  on  high  are  singing, 
To  the  Lord  their  praises  bringing, 
Yielding  him  in  royal  beauty 
Heart  and  voice,  in  love  and  duty ; 
Waving  wings  the  throne  surrounding, 
Timbrels,  harps,  and  bells  are  sounding. 
See  their  heavenly  vestments  glisten, 
To  their  heavenly  music  listen ; 
Hear  them,  by  the  Godhead  staying, 
Holy,  holy,  holy,  saying. 

None  that  grieveth,  or  complaineth, 
In  that  heavenly  land  remaineth — 
Every  voice,  in  concord  joining 
Holy  praise  to  God  combining. 
Holy  love  their  minds  disposeth, 
Heavenly  light  to  all  discloseth 
Blessed  Three  in  God  united — 
Seraphs  worshipping  delighted, 
Sweet  affection  overflowing — 
Cherubim  their  rev'rence  showing, 
Bowing  low,  their  pinions  folding — 
God's  majestic  throne  beholding. 


124  DE  GAUD  I  IS  CCELEST1BUS. 

©I)  quam  preelara  regio ! 
IBt  quam  treeora  legio 
3Sx  angelte  et  ijominibus ! 
©1j  gloriosa  cttutas, 
Jn  qua  gumma  tranquillitas, 
ILux  et  pax  in  eunetis  finibus ! 
(Kibes  Ijupts  eibitatis 
Vt&tt  intent  eastitatte, 
ILegem  tenent  earitatte, 
jFirmum  paetum  unitatte. 
i^ton  laborant,  nil  ignorant, 
jjion  tentantur,  nee  bexantur, 
J5emper  sani,  semper  laeti, 
Cunette  bonis  sunt  repletu 


THE  JO  YS  OF  HE  A  VEK  j  2  r 

Oh !  what  fair  and  heavenly  region  [ 
Oh  !  what  bright  and  glorious  legion, 
Saints  and  angels,  all  excelling  ! 
In  that  glorious  city  dwelling, 
Which  in  rest  divine  reposeth, 
And  sweet  light  and  peace  discloseth  !' 
Every  one  who  there  resideth, 
Clad  in  purity  abideth, 
Charity  their  spirits  joining — 
Firm  in  unity  combining — ■ 
Toil  nor  ign'rance  undergoing — ■ 
Trouble  nor  temptation  knowing : 
Always  health  and  joy  undying, 
To  them  every  good  supplying. 


IlsTDEX. 


Abbey  of  St.  Victor,  98. 

Adam  of  St.  Victor,  76,  98. 

Agnes,  Mount  St.,  121. 

Alpha  et  Q,  Magne  Deus,  2. 

Ambrose,  42. 

Angel  choirs  on  high  are  stand- 
ing, 123. 

An  heir  of  sin  and  child  of 
wrath,  101. 

Apparebit  repentina  dies,  34. 

Aquinas,  Thomas,  52,  75,  90. 

Ascension,  80. 

Astant  angelorum  chori,  122. 

At  the  last,  the  great  day,  35. 

Beautiful  his  mother  standing,  21. 

Beautiful  mother,  21. 

Bede,  32. 

Benedette,  18. 

Benedictis,  18. 

Bernard,  26. 

Bertin,  St.,  85. 

Campen,  121. 

Celano,  Thomas  de,  109. 

Charlemagne,  42. 

Chlichtoveus,  84,  85. 

Christians,  raise  your  grateful 
strain,  79. 

Classical  versification,  74. 

Coles,  Dr.,  x. 

Comforter  denominated,  7. 

Come,  thou  Spirit,  life  bestow- 
ing, 50. 

Communion,  52,  90,  93. 


Contemptu  Mundi,  26,  28. 
Corona  spinea,  70. 
Crown  of  thorns,  70. 
Crucifixion,  58. 
Cur  mundus  militat,  18,  28. 
Day  of  judgment,  32,  35. 
Day  of  threatened  wrath,  111. 
Day  of  wrath,  that  final  day,  116. 
Day  of  wrath,  with  vengeance, 

118. 
De  die  judicii,  34. 
Deventer,  121. 
Deus,  12. 

Dies  Irae,  32,  108,  110,  116,  118. 
Doctor  Angelicus,  52. 
Doctor  Mellifluus,  43. 
Doctor  Mellitissimus,  43. 
Dramatic  hymn,  77. 
Easter  hymn,  74,  78. 
Ecquis  binas  columbinas,  58. 
Epitaph  of  Adam  of  St.  Victor, 

100. 
Father,  3. 

Father,  God,  my  God,  3. 
Feckenham,  53. 
Fides  orthodoxa,  1,  8. 
Frangipani,  75. 
Gerhard,  121. 
Giacomo,  18. 
Giacopone,  18. 
God,  13. 
Goethe,  108. 
Grey,  Lady  Jane,  53. 


128 


INDEX. 


Haeres  peccati,  100. 

Hamerken,  121. 

Heaven,  15,  123. 

Heri  mundus,  102. 

Hermanus,  75,  84. 

Hildebert,  1,  2. 

Holy  Spirit,  0. 

Holy  Spirit  from  above,  87 

Imitation  of  Christ,  121. 

Innocent  III.,  Pope,  84. 

Jacobus  de  Benedictis,  18. 

Jacopone,  18. 

Joys  of  heaven,  123. 

Judgment,  32. 

Kempen,  121. 

Kempis,  Thomas  &,  121. 

Last  Supper,  52. 

Lavardin,  1. 

Lauda  Sion  salvatorem,  75,  90,92. 

Lord's  Supper,  90. 

Malabranca,  75. 

Mater  dolorosa,  18,  62,  99. 

Mater  speciosa,  18,  20. 

Milton,  vi. 

Mount  St.  Agnes,  121. 

Nati  Patri  cotequalis,  4. 

Nativity,  19. 

Neale,  Dr.,  x. 

Notker,  75,  85. 

Oh,  had  it  the  wings  of  a  dove, 

58. 
Oratio  ad  Filium,  4. 
Oratio  ad  Patrem,  2. 
Oratio  ad  ttpiritum,  6. 
Oratio  ad  Trinitatein,  2. 
Over-Yssel,  121. 
Pange  lingua  gloriosi,  52,  54,  90. 
Paracletus  increatus,  6. 
Passion,  58. 
Passover,  75. 
Pentecost,  42,  75,  84. 
Portas  vestras  alternates,  80. 


Proses.  74,  75. 

Raise  the  everlasting  gates,  81. 

Real  presence,  53,  91. 

Resurrection.  78. 

Rhyme,  v.,  vi..  vii.,  75,  76. 

Rhythm,  vi.,  vii..  71. 

Robert  IL,  75,  b4. 

Sacrament,  52,  90,  91. 

Schaff,  Dr.,  x..  19,  63. 

Sequence,  Sequentia,  74. 

Sing,  mv  tongue,  the  theme,  55. 

Sion,  14. 

Si  vis  vere  gloriari,  70. 

Son,  4. 

Spirit,  creative,  power  divine,  48. 

Spirit,  heavenly  life  bestowing, 

45. 
Spirit,  Holy,  6,  42  to  50,  84  to  87. 
Stabat  Mater  dolorosa,  62,  99 
Stabat  Mater  speciosa,  18,  19. 
St.  Agnes,  Mount,  121. 
St.  Bertin,  85. 
Stephen,  99.  102. 
Thomas  Aquinas,  52. 
Thomas-of  Celano,  109. 
Thomas  a  Kempis,  121. 
Transubstantiation,  52. 
Trench,  x..  26. 
Trinity,  1,  2,  122. 
Tusser,  26. 
Urban  IV.,  52. 

Veni,  creator  Spiritus,  42,  48,  50. 
Veni,  sancte  Spiritus,  84,  87. 
Victima'  Paschali  laudes,  74,  78. 
Victor,  St.,  98. 
Walter  Scott,  108. 
Weeping  stood  his  mother,  65. 
Why  does  the  world  serve,  29. 
Williams,  Dr.,  x. 
Would  st  thy  spirit  glory,  71. 
Yr-tmlay  the  world,  elated,  103. 
Zion,  praise  thine  intercede!-,  93. 


MA  G 


INE 


.scholar  from   pecuniary  loss  in  the  printing  of 
'this   standard   history  of  what  was    once     New 
France,  that  we  hesitate  to  repeat  the  effort ;  but 
j  we  may  be   permitted  to  say  that  such  a  man, 
j  engaged  in  such  a  work,  with  such  resolute  fi- 
j  delity,  should  not  be  permitted  to  sacrifice  more 
than  his  own  labor,  in  his  honest  effort  to  throw 
light  on  our  history  ;  and  that  if  his  printer's  bills 
shall  not  be   repaid  by  his  subscribers,  as  now 
seems  to  be  threatened,  it  will  be  a  standing  dis- 
grace to   our   country  and  the  age  in  which  we 
live. 

The  edition  numbered.  Twenty-five  on  large 
paper,  (quarto,)  and  Two  hundred  and  fifty  on 
small,  (octavo) ;  and  we  shall  be  glad  to  forward 
any  orders  for  the  work,  to  its  Editor. 


7_  The  Hymn  of  IBUlebert  and  other  Medianal  Hymns. 
With  translations.  By  Erastus  C.  Benedict.  New  lork: 
Anson  D.  Randolph,  1867.  Octavo,  pp.  xu,  128. 

In  this   sumptuous  volume   Mr.   Benedict  has 
presented  to  his  personal  friends  some  of  the  re- 
sults  of   his   well-spent  recreation— of  what  lie 
calls  "the  agreeable  labor  of  occasional  hours  of 
"  leisure,"  during  the  past  fifteen  or  twenty  years. 
They  are  reprints,    accompanied  by  very  careful 
translations,' of  several  Mediaeval  Hymns  which, 
"in  small  compass,  exhibit  the  Evangelical  faith 
"  and  character  of  those  eminent  anddevout  men, 
"  whose  light  shone  so  purely  in  that  period  of 
"Christianity  which  we  call  the  Middle  Ages; 
"their  ideas  of    God  and  his  attributes,    of  the 
-Father,    the  Son,   and   the   Holy  Spirit;  their 
"knowledge of  the  Scriptures;  their  exhaustive 
"treatment  Of   their  topics  ;  and  their  modes  of 
"thought  and  expression,  so  simple  and  unpre- 
"tentious." 

In  the  prosecution  of  this'design,  Mr.  Benedld 
has  never  stopped  to  inquire  if  his  Authors  agreed 
with  himself  in  the  minor  matters  o['  faith  and 
practice;  hut,  Looking  only  to  those  great  leading 

elements  which  underlie  all  others,  he  endeavored 

to   present  those  subjects  thus  expressed,  bythese 

ancient  leaders  in  the  churches,  in  the  most  simple 
and  unaffected  language,  and  in  the  same  stan/.as 
and  measures  which  were  employed  by  their  au- 
thors, preceding  each  with  a  brief  sketch  of  the 
Author  and  as  brief  a  comment. 

Thus,  we  have  the  Hymn  of  Kildebert,  "one 
"of  the  great  ornaments  of  the  French  Roman 
"Catholic  Ohurch,"  followed  by  the  Mater 
8pecio8a,  the  Mater  Dolorosa,  and  the  Cur 
Mundusoi  Jacobus  de  Benedictus,  the  Francis- 
can; the  Biuge,  Lingua,  Qlorioei  and  the 
Lauda,  8ion,  Salvatorum,  of  Si.  Thomas 
Aquinas;  King  Robert's  Veni,  SancteSpiritus ; 
The  Epitaph  of  Canon  Adam  of  St.  Victor;  and 
the  Gaudiis  Codestibus  of  Thomas  A.  Kempis: 
together  with  those  sterling  productions,  by  lor 
...,i />.,    /»;„    /„,,/ ;,.;;  •    Wmi    (h-eator 


18G8.] 


HISTORICAL      MAGAZINE 


Spiritus,   Be     Corona     Spinca,    Victimm    Pas- 
chali  Laudes ;    and  Dies  Ires,   in  the   original 
black-letter,   with  a  translation  on  the  opposite 
page,  in  modern  Roman  letter,  and  sometimes  a  I 
second,  and  even  a  third,  rendering,  immediately  | 
following. 

Of  the  manner  in  which  Mr.  Benedict  has  dis- 
charged this  labor  of  love,  those  speak  most 
favorably  and  decidedly  who  are  most  capable 
of  judging  of  its  merits  ;  while  every  one  must 
be  impressed  with  admiration  of  the  simple  dig- 
nity of  his  language  and  unaffected  gracefulness 
of  his  style. 

As  a  specimen  of  fine  printing,  the  Bradstreet 
Press  need  never  be  ashamed  of  this  work. 
Among  the  most  beautiful  of  its  many  beautiful 
issues,  this  volume  must  take  a  leading  place , 
and  very  few  offices  in  the  country  can  pretend 
to  produce  as  fine  a  specimen  of  workmanship. 

The  edition  numbered  fifty  copies  only,  and, 
we  believe,  were  designed  for  presents  only  to 
the  personal  friends  and  correspondents  of  the 
learned  and  respected  translator  and  editor. 


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